^BINCETON,  N.  .^^- 

No.  Case.         Mr^^on „i^.QC. 


No.  Sh^lf,         s4C22.?.-Z^4 
No.  Booh; 


I 


LECTURES 


ON 


FEMALE  SCRIPTURE  CHARACTERS. 


BY  WILLIAM  JAY. 

AUTHOR    OF    THK    "•  MORNING    AND    KVICNINQ    EXERCISKS,"    ETC. 


"Favor  is  deceitful,  and  beauly  is  vain;  but  a  woman  that  feareth 

the  Lord,  she  shall  bo  praised.'' 
"  Who  can  find  a  virtuous  woman  ?  for  her  price  Is  far  above  rubies." 

Book  of  Proverbs 


NEW   YORK: 

ROBERT    CARTER    &    BROTHERS, 

No.    285    BROADWAY. 

1854. 


STBBKOTYPED    BT 

THOMAS    B.    SMITH. 
216  William  St.,  N.  Y. 


PRINTED    BY 

E     O.    JENKINS, 
114  Nassan  St. 


DEDICATION. 


TO  THE   RIGHT  HONOEABLE 

THE  DOWAGER  COUNTESS  OF  DUCIE. 

Madam, 

Influenced  and  encouraged  by  my 
knowledge  of  your  character,  and  by  tbe  friendsbip 
you  have  shown  me,  I  never,  for  a  moment,  thought 
of  the  publication  of  the  following  Lectures,  with- 
out the  desire  and  the  purpose  of  inscribing  them 
to  your  Ladyship. 

I  have  no  relish  for  the  common,  fulsome,  servile 
Dedications,  which  equally  degrade  their  authors, 
and  disgrace  their  receivers.  I  avail  myself  of 
Elihu's  declaration:  "I  know  not  to  give  flattering 
titles ;  in  so  doing,  my  Maker  would  soon  take  me 
away." 


iv  DEDICATION. 

But  I  dedicate  this  work  to  your  Ladyship,  in 
token  of  my  full  persuasion — that  you  realize  in 
your  experience  what  it  pleads  for  in  doctrine — 
that  you  exemplify  in  your  practice  what  it  en- 
joins as  duty — and  that,  while  many  in  superior 
life  desecrate  their  rank,  talents,  and  influence  in 
the  service  of  pride,  dissipation,  and  vice,  you  con- 
secrate all  by  which  you  are  distinguished  to  the 
honor  of  God,  and  the  service  of  your  gener- 
ation : — and,  therefore,  that  such  a  character  is  en- 
titled to  public  notice  and  respect,  as  well  as  to  the 
acknowledgments  of  private  regard  and  esteem. 

Your  Ladyship  has  been  recently  visited  with  a 
loss,  the  magnitude  of  which  it  would  be  difficult 
to  express. 

In  the  lamented  death  of  Earl  Ducie,  has  been 
removed  the  singularly  attached  husband ;  the 
tender  father  of  a  large  and  noble  family ;  the  de- 
light of  his  friends  and  acquaintances ;  the  praise 
of  his  neighborhood ;  and  the  subject  of  a  widened 
fame  in  the  country  of  which  he  was  the  ornament 
and  benefactor. 

It  would  not,  perhaps,  be  easy  to  find  another 
in  the  same  elevated  sphere,  so  free  from  preju- 
dice and  bigotry ;  so  firm  in  the  essentials,  and  so 
tolerant  in  the  circumstantials  of  religion  ;    so  open 


DEDICATION.  V 

and  fearless  in  the  profusion  of  the  Truth  as  it 
is  in  Jesus ;  so  abhorrent  of  hypocrisy,  formahsm, 
and  cant ;  so  attached  to  the  Sacred  Volume  ;  so 
concerned  for  its  diffusion  ;  so  regardful  of  the  poor, 
and  so  anxious  for  their  instruction. 

It  must  be  a  source  of  much  consolation,  and 
gratitude,  that  the  solemn  dispensation  has  been 
accompanied  with  such  displays  of  Divine  good- 
ness and  grace  in  the  experience  of  the  deceased ; 
and  that  your  Ladyship,  under  the  mighty  pres- 
sure, has  been  not  only  sustained,  but  resigned, 
and  enabled  to  say,  "It  is  the  Lord;  let  him  do 
what  seemeth  him  good." 

That  the  memory  of  one,  so  dear  to  your  Lady- 
ship, may  be  blessed  ;  that  his  example  may  be 
followed  ;  that  instead  of  the  father  may  be  the 
children;  and  that  you  may  find  the  God  whom 
you  serve  to  be  "a  Judge  of  the  widows,  in  His 
holy  habitation  ;" — and  in  your  own  ; 

Is  the  Prayer  of 

Your  Ladyship's 

Much  obliged  Friend  and  Servant, 

Wm.  jay. 

Percy  Place,  Bath, 
December  1863. 


PREFACE. 

When,  after  a  long  and  painfal  illness,  I  re- 
covered a  degree  of  ability  for  labor,  thougli  quite 
unequal  to  any  kind  of  public  service,  I  thought, 
that  in  order  to  be  not  wholly  useless,  T  might  do  a 
little  in  some  other  way.  For  this  purpose  I  began 
to  look  over  sundry  of  my  old  manuscripts.  Among 
them  I  found  a  number  of  Lectures  which  I  had 
dehvered  more  than  forty-eight  years  ago.  They 
proved  to  be  on  the  Female  "Biography  of  the  Old 
and  New  Testament  Scriptures ;  and  were  occasioned, 
at  the  time,  by  my  reflecting  on  the  importance  of 
female  character,  and  on  the  influence  which  women 
must  naturally  and  necessarily  have,  in  every  con- 
dition, period,  and  relation  in  life ;  so  that  if  good 
should  be  done  to  them,  good  would  be  done  to 
many,  in  a  very  wide  and  varied  degree. 

But  I  was  also  aware  of  the  difficulty  and  deli- 
cacy of  addressing  women  from  the  pulpit  distinct- 
ively. With  regard  to  them,  praise,  though  deserved, 
might  seem  flattery ;  while  just  reproof  might  be 
construed  into  common-place  reflection  on  the  sex. 


Vin  PEEFACE. 

But  in  commenting  on  absent  characters,  indelibly 
portrayed  ages  back,  I  saw  that  a  preacher  might 
feel  himself  unfettered ;  and  be  able  to  deal  freely 
with  female  excellencies  and  faults,  leaving  the 
application  to  the  consciences  and  the  discretion 
of  his  present  audience. 

These  Lectures  I  delivered  on  Sabbath  evenings, 
from  short  notes;  but  afterwards,  as  soon  as  pos- 
sible, while  the  subjects  were  fresh  in  my  recollec- 
tion, I  wrote  them  at  full  length,  or  nearly  so. 

This  was  the  case  with  all  of  them  except  the 
Lectures  on  the  Poof  Widow,  on  the  Elect  Lady, 
and  on  the  Mother  of  our  Lord.  The  two  former 
of  these  were,  indeed,  so  far  written  out  that  I 
have  recently  been  able,  with  tolerable  ease,  to  com- 
plete them ;  but  those  (for  I  had  five)  on  the  Virgin 
Mary,  had  been  left  in  so  very  imperfect  a  state, 
that  I  found  it  was  too  much  for  me  to  think  of 
filling  them  up  at  that  time. 

Though  indisposition,  and  various  interruptions 
prevented  me  for  awhile,  I  hoped  for  some  future 
leisure  moments,  when  I  might  recover  and  tran- 
scribe what  I  had  delivered  on  this  extraordinary 
personage ;  but,  alas !  the  moments  never  came,  or 
came  in  vain. 

I  lament  this,  as  I  had  thought  much  on  the 
subject ;     and    had    wished  to    steer    between    the 


PREFACE.  IX 

idolatries  of  the  Eomisli  Cliurcli,  and  tlie  excessive 
fears  of  some  Protestants,  whicli  have  betrayed  them 
into  a  degree  of  the  opposite  extreme. 

The  first  Lecture  turned  upon  Mary's  descent, 
her  condition  in  hfe,  and  her  maternity :  the  second, 
on  the  salutation  of  the  angel,  her  visit  to  Eliza- 
beth, and  her  song :  the  third,  on  her  deliverance 
and  purification:  the  fourth,  on  her  residence  at 
Nazareth,  her  finding  her  son  among  the  doctors  in 
the  temple,  and  her  conduct  at  the  marriage  in 
Cana  of  Galilee :  the  last,  on  her  attendance  at  the 
cross,  her  being  committed  to  the  care  of  John,  and 
her  appearance  in  an  npper  room  at  Jerusalem  with 
the  eleven  Apostles. 

Here  would  have  been  much  to  observe,  much 
to  wonder  at,  much  to  admire,  much  to  imitate,  but 
nothing  to  deify.  She  was  doubtless  a  wise,  pious, 
much-honored  character ;  but  she  was  not  free  fi:'om 
human  infirmities  :  entitled  to  great  respect  and 
veneration,  but  not  to  adoration  and  worship. 

Let  me  add,  by  way  of  advertisement  to  my 
readers ; — 

That  my  plan  was  not  to  comprehend  even  all 
the  more  remarkable  females  noticed  in  the  sacred 
writings  ;  but  to  make  such  a  selection  from  them  as  I 
thought  might  be  rendered  interesting  and  useful : — 

That,   notwithstanding    the    avowed    purpose  of 


X  PKEFACE, 

these  Lectures,  I  never  intelided  to  regard  my 
female  hearers  so  exclusively,  as  to  have  nothing 
for  other  attendants : — 

That,  as  to  females  themselves,  my  aim  was  not 
only  to  render  them  amiable,  and  prudent,  and  use- 
ful;  but  also  " partakers  of  the  benefit,"  and  "heirs 
of  the  grace  of  life :" — 

That,  as  I  could  not  be  satisfied  without,  in  some 
measure,  evangelizing  my  subject;  for  this  purpose, 
I  included  several  individuals,  not  so  much  as 
examples  of  female  manners  and  virtues,  as  in- 
stances of  the  freeness  and  power  of  divine  grace : — 

And  that  as  the  characters  lectured  upon  were 
independent  of  each  other,  I  did  not  treat  them  in 
the  order  of  their  occurrence  in  the  Scriptures ;  but 
in  the  order  in  which  they  excited  and  impressed 
my  own  mind.  In  like  manner,  with  regard  to  the 
perusal,  no  advantage  is  lost  by  the  want  of  con- 
secutiveness  in  the  arrangement.  They  are  thus 
famished  by  the  sacred  writers  themselves. 

Percy  Place,  Bath, 
December  1853. 

*ju*  While  the  last  sheet  of  this  work  was  passing  through  the 
press,  the  venerable  Author  was  summoned  to  his  rest.  He  died  on 
Tuesday,  December  27,  1853  ;  aged  84.'  "  Mark  the  perfect  man,  and 
behold  the  upright ;  for  the  end  of  that  man  is  peace." 


CONTENTS. 


LECTURE  I. 

THE  SHUNAMITE.— Part  I. 

Page 
"  And  he  said  unto  him,  Say  now  unto  her,  Behold,  thou  hast 
been  careful  for  us  with  all  this  care ;  what  is  to  be  done  for 
thee?  wouldest  thou  be  spoken  for  to  the  king,  or  to  the 
captain  of  the  host?  And  she  answered,  I  dwell  among 
mine  own  people." — 2  Kings,  iv.  13 1 

LECTURE  IL 

THE  SHUNAMITE-Part  II. 

"  And  he  called  Gehazi,  and  said,  Call  this  Shunamite.  So  he 
called  her.  And  when  she  was  come  in  unto  him,  he  said. 
Take  up  thy  son.  Then  she  went  in,  and  fell  at  his  feet,  and 
bowed  herself  to  the  ground,  and  took  up  her  son,  and  went 
out." — 2  Kings,  iv.  36,  37 11 

LECTURE  in. 

THE  SHUNAMITE.— Part  HI. 

"  And  it  came  to  pass,  as  he  was  telling  the  king  how  he  had 
Restored  a  dead  body  to  life,  that,  behold  the  woman,  whose 


XU  CONTENTS. 


son  he  had  restored  to  life,  cried  to  the  king  for  her  house, 
and  for  her  laud.  And  Gehazi  said.  My  Lord,  0  King,  this 
is  the  woman,  and  this  is  her  son,  whom  Elisha  restored  to 
life." — 2  Kings,  viii.  5 33 


LECTUEE  IV 

MARY  MAGDALENE.— Part  L 

"  Mary,  called  Magdalene,  out  of  whom  went  seven  devils." — 
Ltjke,  viii.  2    .        .         • 49 

LECTURE  Y. 

MARY  MAGDALENE.— Part  II. 

"  Now  when  Jesus  was  risen  early  the  first  day  of  the  week, 
he  appeared  first  to  Mary  Magdalene,  out  of  whom  he  had 
cast  seven  devils." — Mark,  xvi.  9 59 

LECTURE  VL 

HANNAH  .—Part  I. 

"  And  she  said,  Oh  my  lord,  as  thy  soul  liveth,  my  lord,  I  am 
the  woman  that  stood  by  thee  here,  praying  unto  the  Lord. 
For  this  child  I  prayed ;  and  the  Lord  hath  given  me  my  pe- 
tition which  I  asked  of  him."— 1  Sam.  i.  26,  27        .         .         .VI 

LECTURE  YIL 

HANNAH  .—Part  IL 

"  For  this  child  I  prayed ;  and  the  Lord  hath  given  me  my  peti- 
tion which  I  asked  of  him." — 1  Sam.  i.  2*7       .        .        .        .85 


CONTENTS.  xiii 

LECTUEE  VIII. 

ANNA,  THE  PROPHETESS. 

Page 

'And  there  was  one  Anna,  a  proj^hetess,  the  daughter  of 
Phanuel,  of  the  tribe  of  Aser ;  she  was  of  a  great  age,  and 
had  lived  with  an  husband  seven  years  from  her  virginity  ; 
and  she  was  a  widow  of  about  fourscore  and  four  years, 
which  departed  not  from  the  temple,  but  served  God  with 
fastings  and  prayers  night  and  day.  And  she,  coming  in  that 
instant,  gave  thanks  likewise  unto  the  Lord,  and  spake  of 
him  to  all  them  that  looked  for  redemption  in  Jerusalem." — 
Luke,  ii.  36-38 103 


LECTUEE  IX. 

THE  WOMAN  OF  CANAAN. 

'  Then  Jesus  went  thence,  and  departed  into  the  coasts  of  Tyre 
and  Sidou.  And,  behold,  a  woman  of  Canaan  came  out  of 
the  same  coasts,  and  cried  unto  him,  saying.  Have  mercy  on 
me,  O  Lord,  thou  Son  of  David  ;  my  daughter  if  grievously 
vexed  with  a  devil.  But  he  answered  her  not  a  word.  And 
his  disciples  came  and  besought  him,  saying,  Send  her  away  ; 
for  she  crieth  after  us.  But  he  answered  and  said,  I  am  not 
sent  but  unto  the  lost  sheep  of  the  house  of  Israel.  Then  came 
she  and  worshipped  him,  saying,  Lord,  help  me.  But  he 
answered  and  said,  It  is  not  meet  to  take  the  children's  bread 
and  to  cast  it  to  dogs.  And  she  said,  Truth,  Lord ;  yet  the 
dogs  eat  of  -the  crumbs  which  fall  from  their  masters'  table. 
Then  Jesus  answered  and  said  unto  her,  0  woman,  great  is 
thy  faith :  be  it  unto  thee  even  as  thou  wilt.  And  her 
daughter  was  made  whole  from  that  very  hour." — Matthew, 
XV.  21-28 .119 


XIV     ■  CONTENTS. 


LECTUEE  X. 

THE  WOMAN  WHO  ANOINTED  THE  SAVIOUR'S 
HEAD. 

Page 

"Verily  I  say  unto  you,  Wheresoever  this  Gospel  shall  be 
preached  throughout  the  whole  world,  this  also  that  she  hath 
done  shall  be  spoken  of  for  a  memorial  of  her." — Mark,  xiv.  9  136 


LECTUEE  XI. 

THE    POOR    WIDOW. 

"And  Jesus  sat  over  against  the  treasury,  and  beheld  how  the 
people  cast  money  into  the  treasury ;  and  how  many  that 
were  rich  cast  in  much.  And  there  came  a  certain  poor 
widow,  and  she  threw  in  two  mites,  which  make  a  farthing. 
And  he  called  unto  him  his  disciples,  and  saith  unto  them. 
Verily  I  say  unto  you.  That  this  poor  widow  hath  cast  more 
in  than  all  they  who  have  cast  into  the  treasury:  for  all 
they  did  cast  in  of  their  abundance ;  but  she  of  her  want  did 
cast  in  all  that  she  had,  even  all  her  living." — Mark,  xii.  41-44  154 

LECTUEE  XIL 

THE  PENITENT  SINNER. 

"  And  he  said  unto  Simon,  Seest  thou  this  woman  V — Luke,  vii. 
44 ...  168 

LECTUEE  XIII. 

THE  WOMAN  OF  SAMARIA.— Part  I. 

"There  eometh  a  woman  of  Samaria  to  draw  water:  Jesus 
saith  unto  her,  Give  me  to  drink." — John,  iv.  7      .        .        .  189 


CONTENTS.  XV 

LECTUEE  XIV. 

THE  WOMAN  OF  SAMARIA.— Part  II. 

Page 

"  Jesus  saith  unto  her,  I  that  speak  uato  thee  am  he." — John,  iv. 
26 206 

LECTUEE  XV. 

THE  WOMAN  OF  SAMARIA.— Part  III. 

"  Come  see  a  man,  who  told  me  all  things  that  ever  I  did :  is 
not  this  the  Christ  ?  Then  they  went  out  of  the  city,  and 
came  unto  him." — John,  iv.  29,  30 218 

LECTUEE  XVI. 

THE  WOMAN  OF  SAMARIA.— Part  IV. 

"Say  not  ye,  There  are  yet  four  months,  and  then  cometh  har- 
vest ?  behold,  I  say  unto  you.  Lift  up  your  eyes,  and  look  on 
the  fields,  for  they  are  white  already  to  harvest." — John,  iv. 
35 .         .238 

LECTUEE  XVII. 

LYDIA. 

"  And  on  the  Sabbath  we  went  out  of  the  city  by  a  river  side, 
where  prayer  was  wont  to  be  made ;  and  we  sat  down,  and 
spake  unto -the  women  who  resorted  thither.  And  a  certain 
woman  named  Lydia,  a  seller  of  purple,  of  the  city  of  Thy- 
atira,  who  worshipped  God,  heard  us :  whose  heart  the  Lord 
opefied,  and  she  attended  unto  the  things  which  were  spoken 
of  Paul.     And  when  she  was  baptized,  and  her  household, 


XVI  CONTENTS. 


Page 


she  besought  us,  saying,  If  ye  have  judged  me  to  be  faithful 
to  the  Lord,  come  into  my  house,  and  abide  there.  And  she 
constrained  us." — Acts,  xvi.  13,  14,  15 247 


LECTUEE  XYIII. 

DORCAS. 

'Now  there  was  at  Joppa  a  certain  disciple  named  Tabitha, 
which  by  interpretation  is  called  Dorcas :  this  woman  was 
full  of  good  works  iind  alms-deeds  which  she  did.  And  it 
came  to  pass  in  those  days,  that  she  was  sick,  and  died: 
whom  when  they  had  washed,  they  laid  her  in  an  upper 
chamber.  And  forasmuch  as  Lydda  was  nigh  to  Joppa,  and 
the  disciples  had  heard  that  Peter  \y;is  there,  they  sent  unto 
him  two  men,  desiring  him  that  he  Avould  not  delay  to  come 
to  them.  Then  Peter  arose  and  went  with  tliem.  When  he 
was  come,  they  brought  him  into  the  upper  chamber :  and 
all  the  widows  stood  by  him  weeping,  and  showing  the  coats 
and  garments  wliieh  Dorcas  made,  while  she  was  with  them. 
But  Peter  put  them  all  forth,  and  kneeled  down,  and  j^rayed; 
and  turning  him  to  the  body,  said,  Tabitha,  arise.  And  she 
opened  her  eyes:  and  when  she  saw  Peter,  she  sat  up.  And 
he  gave  her  his  hand,  and  lifted  her  up,  and  when  he  had 
called  the  saints  and  widows,  he  presented  her  alive.  And  it 
was  known  throughout  all  Joppa ;  and  many  believed  in  the 
Lord." — Acts,  ix.  36-42 266 


LECTURE  XIX. 

THE    ELECT    LADY. 

"  The  elder  unto  the  elect  lady  and  her  children,  whom  I  love 
in  the  truth ;  and  not  I  onlj^,  but  also  all  they  that  have 
known  the  truth  ;  for  the  truth's  sake,  which  dwelleth  in  us, 
and  shall  be  with  us  forever." — 2  John,  1,  2  .         .         .         .   286 


CONTENTS.       •  XVU 

LECTURE  XX. 

THE  DEFORMED  DAUGHTER  OF  ABRAHAM. 

Page 
"And  he  was  teaching  in  one  of  the  synagogues  on  the  Sabbath. 
And,  behold,  there  was  a  woman  who  had  a  spirit  of  infir- 
mity eighteen  yeai'S,  and  was  bowed  together,  and  could  in 
nowise  lift  up  herself.  And  when  Jesus  saw  her,  he  called 
her  to  him,  and  said  \into  her,  Woman,  thou  art  loosed  from 
thine  infirmity.  And  he  laid  his  hands  on  her :  and  imme- 
diately she  was  made  straight,  and  glorified  God.  And  the 
ruler  of  the  synagogue  answered  with  indignation,  because  \ 
that  Jesus  had  healed  on  the  Sabbath  day,  and  said  unto  the 
people,  There  are  six  days  in  which  men  ought  to  work :  in 
them  therefore  come  and  be  healed,  and  not  on  the  Sabbath 
day.  The  Lord  then  answered  him,  and  said.  Thou  hypocrite, 
doth  not  each  one  of  you  on  the  Sabbath  loose  his  ox  or  his 
ass  from  the  stall,  and  lead  him  away  to  watering?  And 
ought  not  this  woman,  being  a  daughter  of  Abraham,  whom 
Satan  hath  bound,  lo,  these  eighteen  years,  be  loosed  from 
this  bond  on  the  Sabbath  day  ?  And  when  he  had  said  these 
things,  all  his  adversaries  were  ashamed:  and  all  the  people 
rejoiced  for  all  the  glorious  things  that  were  done  by  him." 
Luke,  xiii.  10-17 304 

LECTURE  XXI. 

MARTHA    AND    MARY. 

"  Now  it  came  to  pass,  as  they  went,  that  he  entered  into  a  cer- 
tain village :  and  a  certain  woman  named  Martha  received 
him  into  her  house.  And  she  had  a  sister  called  Mary,  which 
also  sat  at  Jesus'  feet,  and  heard  his  word.  But  Martha  was 
cumbered  about  much  serving,  and  came  to  him,  and  said, 
Lord,  dost  thou  not  care  that  my  sister  hath  left  me  to  sei've 
alone?  bid  her  tlierefore  that  she  help  me.  And  Jesus  an- 
swered and  said  unto  her,  Martha,  Martha,  thou  art  careful 


XVlll  •         CONTENT,^. 

•  Page 

and  troubled  about  many  things :  but  one  thing  is  needful : 
and  Mary  hath  chosen  that  good  part  which  shall  not  be 
taken  away  from  her." — Luke,  x.  38,  42  .         .         .         .  819 

LECTUEE  XXII. 

LOT'S  WIFE. 
"  Remember  Lot's  "Wife." — Luke,  xvii.  32  .        .  882 


LECTURE  I. 


THE    SHUNAMITE. 

PAJRT  I. 

Aud  he  said  unto  bira,  Say  now  unto  her,  Behold,  thou  hast  been 
careful  for  us  with  all  this  care ;  what  is  to  be  done  for  thee  ? 
wouldest  thou  be  spoken  for  to.  the  king,  or  to  the  captain  of  the 
host  ?    And  she  answered,  I  dwell  among  mine  own  people. 

2  Kings,  iv.  13. 

Lord  Bacon  lias  remarked,  that  tlie  Bible  is  like  the 
land  of  Canaan,  wliicli  flowed  with  milk  and  honey ; 
or,  like  the  Garden  of  Eden,  where  the  Lord  God 
caused  to  grow  out  of  the  ground  every  tree  that  was 
pleasant  to  the  sight,  and  good  for  food.  The  remark 
is  as  true  as  it  is  striking,  and  the  more  we  examine 
the  sacred  volume,  the  more  we  shall  perceive  that  it 
abounds  not  only  Avith  the  nourishing  but  the  deli- 
cious— not  only  with  the  profitable  but  the  delightful. 
Its  communications,  improve  us  while  they  entertain, 
and  entertain  us  while  they  improve. 

Take  the  historical  narratives.  In  these  there  is 
a  charm  whicl;i  it  is  impossible  fully  to  describe.  Yet 
who  has  not  perceived  it?  Who  does  not,  when 
reading,  feel  a  certain  quality,  which,  while  it  serves 
to  demonstrate  the  truth  of  the  facts,  seizes,  engrosses, 
enchains  his  attention  ? 

1 


I  LECTURE   I. 

One  cause  of  this  effect  is,  that  the  relation  always 
states  things  just  as  thej  occurred,  with  the  minute 
circumstances  of  time,  place,  and  manner ;  and  states 
tliem  so  naturally,  that  thej  are  rendered  present,  and 
seem  to  strike  not  only  our  imagination,  but  our  very 
senses.  We  find  ourselves  witnesses — we  are  parties 
concerned.  What  is  related  is  so  plain  in  language, 
that  a  child  can  understand  it,  and  so  replete  with 
importance,  that  a  preacher  may  derive  pages  and 
volumes  of  instruction  from  it. 

Nothing  exemplifies  this  observation  more  than  the 
narrative  we  are  now  going  to  review ;  for  who  ever 
read  it  once  that  did  not  wish  to  read  it  again  and 
again  ? — It  is  the  history  of  the  Shunamite. 

We  are  told  "  She  was  a  great  woman."  She  was 
possessed  of  some  considerable  rank  and  fortune.  But 
what  are  claims  merely  adventitious  ?  Character  is 
personal,  and  does  not  depend  upon  of&ce,  titles,  or 
wealth  ;  and  the  Scripture  lays  so  little  stress  on  these 
things,  that  it  never  mentions  them  for  their  own  sake, 
but  only  to  remind  us  of  their  danger,  to  illustrate  the 
grace  of  God  in  the  preservation  of  those  who  are  in- 
trusted with  them,  or  to  display  moral  and  spiritual 
endowments  to  advantage.  For  if  persons  possessed 
of  genuine  religion  occupy  a  higher  station,  they  are 
not  only  more  tried  than  others,  but  more  seen,  more 
exemplary,  more  influential,  and  have  more  opportu- 
nities and  means  of  usefulness.  While  others,  by  the 
obscurity  of  their  condition,  are  like  a  candle  placed 
under  a  bushel,  they  are  like  "  a  candle  set  on  a  can- 
dlestick, which  giveth  light  to  all  that  are  in  the  house." 
They  are  "  a  city  set  on  a  hill  which  cannot  be  hid." 

"  Not  many  mighty,  not  many  noble  are  called." 


THE   SHUNAMITE.  3 

But  in  all  a""es  there  have  been  some  who  have  brouG;ht 
all  their  distinctions  to  the  foot  of  tlie  Cross,  willing 
to  part  with  all  to  purchase  the  j^earl  of  great  price. 
These  have  been  so  few,  as  to  make  it  obvious  that 
the  cause  of  religion  has  not  been  indebted  for  its 
support  to  worldly  greatness,  but  to  the  power  of 
God ;  while  they  have  been  sufficiently  numerous  to 
remove  the  reproach  of  those  who  would  conclude 
that  the  Gospel  is  only  suited  to  the  vulgar  and 
illiterate,  and  to  keep  from  absolute  despair  those 
who  find  themselves  awfully  situated  among  the  perils 
of  eminence.     "  With  God  all  things  are  possible." 

This  Shunamite,  therefore,  will  be  found  no  less 
remarkable  for  her  goodness  than  for  her  greatness. 
The  place  of  her  residence  was  Shunem,  a  town  in 
the  tribe  of  Issachar,  in  the  road  between  Samaria 
and  Carmel.  This  road  Elisha  often  travelled,  and 
one  day  as  he  was  going  by,  she  gave  him  an  invi- 
tation to  her  house.  It  does  not  appear  that  at  this 
time  she  had  any  particular  knowledge  of  him.  It 
was  therefore  an  act  of  hospitality  rather  than  of 
friendship.  But  friendship  was  soon  the  result  of 
kindness  ;  and  we  may  observe  that  some  of  the  most 
remarkable  friendships  that  have  ever  been  formed, 
have  been  formed  incidentally.  They  have  not 
grown  out  of  any  previous  design,  but  have  risen 
from  casual  intercourse,  from  some  agreeable  word, 
some  seasonable  attention,  or  the  performance  of  some 
obliging  office. 

Indeed,  while  we  are  doing  good  to  others,  we  are 
always  in  the  way  of  finding  good  for  ourselves ;  and 
the  event  before  us  brings  to  our  recollection  the 
words  of  the  Apostle  to  the  Hebrews,  "  Be  not  for- 


4  LECTURE   I. 

getful  to  entertain  strangers,  for  thereby  some  have 
entertained  angels  unaAvarcs."  This  was  the  case 
with  Abraham,  this  was  the  case  with  Lot,  and  this 
was  nearly  the  case  with  the  Shunaraite.  While  they 
accommodated  some  of  the  Heavenly  Host,  she  wel- 
comes a  Prophet  of  the  most  High  God.  We  cannot 
suppose  that  this  Avill  ever  be  our  case,  but  it  will  be 
well  for  us  to  find  at  the  Day  of  Judgment,  that  by  the 
exercise  of  benevolence  and  liberality  towards  the  poor, 
and  destitute,  and  helpless,  we  have  entertained  not  a 
projDhet,  nor  an  angel,  but  the  Lord  of  all ;  and  to  hear 
him  say,  "  I  was  a  stranger  and  ye  took  me  in — inas- 
much as  ye  did  it  unto  one  of  the  least  of  these  my 
brethren,  ye  did  it  unto  me." 

Why  was  Elisha  so  backward  to  comply  with  thi^ 
generous  invitation  ?  Did  he  feel  the  embarrassment 
which  has  often  appeared  so  formidable  to  men  of 
retired  habits  at  their  introduction  to  company  ? 
Was  he  unambitious  of  mixing  with  those  above  him 
in  rank  ?  Was  he  ignorant  of  the  character  of  this 
great  and  good  woman  ?  Was  he  unwilling  to  give 
trouble  ?  Would  he  ascertain  his  welcome  by  impor- 
tunity ?  However  this  may  be,  importunity  was 
necessary.     "  She  constrained  him." 

Elisha  was  so  satisfied  and  delighted  with  the  re- 
ception he  met  with,  that  from  this  time  "  as  oft  as 
he  passed  by,  he  turned  in  thither  to  eat  bread." 
But  if  she  has  gained  his  confidence,  he  has  gained 
her  veneratipn  and  esteen| ;  and,  struck  with  her  ob- 
servation of  the  simplicity  of  his  manners,  the  sanctity 
of  his  life,  the  frequency  and  fervency  of  his  devotions, 
she  said  unto  her  husband,  "  Behold  now,  I  perceive 
that  this  is  a  holy  man  of  God,  which  passeth  by  us 


THE   SHUNAMITE.  O 

continually.  Let  us  make  a  little  chamber,  I  pray 
tliee,  on  tlie  wall ;  and  let  us  set  for  him  there  a  bed, 
and  a  table,  and  a  stool,  and  a  candlestick ;  and  it 
shall  be,  when  he  cometh  to  us,  that  he  shall  turn 
in  thither."  There  are  two  things  in  this  design  that 
are  worthy  of  our  remark.  The  one  is,  that  she 
would  not  imdertake  this  business  without  the  knowl- 
edge and  consent  of  her  husband.  Nothing  can  atone 
for  the  want  of  confidence  in  the  marriage  state.  By 
the  very  nature  of  their  union,  the  parties  have  given 
up  themselves  to  each  other,  and  are  no  longer  their 
own.  They  therefore  should  feel  not  only  a  com- 
munion, but  a  community  of  joys  and  sorrows,  and 
maintain  a  unity  of  views  and  interests.  Nothing  is 
more  likely  to  subtract  from  domestic  happiness,  than 
the  discovery  or  apprehension  of  carrying  on  any 
separate  design.  How  shameful  is  the  conduct  of 
some  husbands.  They  gamble,  they  speculate  in 
business,  they  entangle  themselves  in  the  affairs  of  this 
life,  and  pull  down  ruin  upon  their  families,  while 
their  suffering  wives  (though  perhaps  reflected  upon 
as  in  some  measure  the  cause)  know  nothing  till  they 
feel  the  crash,  and  their  hearts  are  desolate  within 
them. 

You,  therefore,  my  female  friends,  may  see  that  I  am 
far  from  wishing  to  consider  this  duty  partially.  But 
surely  the  obligation  is  mutual.  Some  would  contend 
that  it  bears  more  strongly  on  you,  owing  to  the 
order  which  Providence  has  established,  and  which  the 
Scripture  sanctions.  But  surely  you  will  acknowledge 
that  you  are  equally  bound  to  observe  it.  Kemember, 
therefore,  that  by  claim  you  ought  to  obtain  everything 
that  is  reasonable;   and  by  amiableness,  by  address, 


6  LECTURE   I. 

by  frankness,  you  may  gain  everything  that  is  desir- 
able ;  but  flee  artifice  and  conceahnent ;  they  are  always 
exceptionable,  the  instruments  of  low,  of  little,  of  ig- 
noble minds. 

The  other  is  the  manner  in  which  her  generosity 
is  exercised.  It  has  been  said  that  in  all  great 
exigencies  male  friendship  is  preferable ;  but  where 
comfort  is  concerned,  and  where  as  much  depends  on  the 
mode  of  administration  as  on  the  thing  itself,  a  female 
friend  is  above  all  things  estimable.  Not  only  is  her 
benevolence  more  watchful,  and  prompt,  and  active, 
but  more  feeling  and  delicate.  We  have  frequently 
the  substance  of  friendship  without  the  ornament — we 
wound  while  we  serve.  Our  hearts,  like  our  fingers, 
are  less  tender,  and  we  press  the  sore  while  we  bind 
it  up.  We  seldom  know  how  to  give  importance  to 
circumstances  which  have  none  in  themselves. 

But  how  much  of  this  do  we  discern  in  this  Shunam- 
ite  ?  She  discovers  a  sensibility  that  is  never  absent. 
It  forgets  nothing ;  omits  nothing.  "With  the  ex- 
temporaneousness  of  sentiment,  and  the  judiciousness 
of  plan,  she  decides  the  whole  case.  She  considers 
the  office,  the  character,  the  dispositions  and  habits  of 
the  person  she  wishes  to  favor,  and  shows  her  respect 
in  her  kindness.  No  one  circumstance  of  propriety 
and  decency  is  overlooked.  She  considers  that  to  a 
man  of  his  turn  of  mind,  retirement  will  be  welcome. 
She  determines,  therefore,  that  his  meditations  shall 
not  be  disturbed  and  interrupted  by  the  tumult  of  a 
family,  and  orders  for  him  a  separate  apartment  in 
the  external  part  of  the  house.  She  reflects  that 
it  is  a  delicate  thing  to  relieve  a  person  so  respect- 
able, and  that  in  bestowing  a  benefit,  the  receiver 


THE    SHUNAMTTE.  7 

should  not  be  made  to  feel  unpleasantl}^  his  obligation. 
She  resolves,  therefore,  that  he  shall  enjoy  the  pleasure, 
so  natural  to  man,  of  having  something  that  he  can  call 
his  own,  and  which  he  may  use  at  pleasure,  and  not 
be  reminded  of  his  dependence  by  each  fresh  invita- 
tion. She  considers  that  a  man  of  God  will  not 
look  after  finery  and  excess.  Nothing,  therefore, 
splendid  or  extravagant  shall  be.  furnished,  but  every- 
thing that  is  needful  for  accommodation,  repose,  or 
use.  "  Let  us  set  for  him  a  bed,  and  a  table,  and  a 
stool,  and  a  candlestick." 

And  herein  the  Shunamite  appears  to  more  advan- 
tage than  Martha,  who  entertained  our  Lord  and  his 
disciples.  Martha  was  a  good  woman,  and  what  she 
did  flowed  from  the  kindness  of  her  heart ;  but  she 
did  not  discern  both  time  and  judgment.  "  She  was 
cumbered  about  much  serving  ;"  and  to  have  a  number 
of  things,  and  in  the  nicest  order,  she  was  hurried,  be- 
came impatient  and  fretful,  and  reproached  her  sister. 
Had  she  been  providing  for  a  company  of  newly-made 
gentry,  luxurious  merchants,  or  any  of  those  "  whose 
god  is  their  belly,  whose  glory  is  in  their  shame,  who 
mind  earthly  things,"  it  would  have  been  in  character; 
it  would  have  gratified  their  hopes  and  wishes;  they 
would  have  been  ready  to  canonize  her ;  with  them 
she  would  have  been  St.  Martha ;  but  all  this  was 
lost,  more  than  lost,  on  one  who  "  had  not  where  to 
lay  his  head,"  whose  "  kingdom  was  not  of  this  world," 
who  was  more  disposed  to  feed  than  to  be  fed,  "  who 
came  not  to  be  ministered  unto,  but  to  minister,  and 
to  give  his  life  a  ransom  for  many." 

The"  conduct  of  the  Shunamite  reminds  us  that 
there  are  better  ways  of  showing  our  regard  to  min- 


8  LECTURE   I. 

isters,  than  by  entertainments  nnsuited  to  their  cir- 
cumstances and  calling,  and  which,  if  they  are  in  a  proper 
state  of  mind,  will  give  pain  rather  than  pleasure. 
But  while  we  would  regulate,  we  would  by  no  means 
wish  to  restrain  the  exercise  of  benevolence  (if  it  be 
proper  to  call  it  so)  towards  those  that  watch  for  jowc 
souls.  In  our  denominations,  where  they  have  no  pa- 
rochial support,  ministers  are  generally  in  dependent 
circumstances,  and  why  should  they  blush  to  own  it  ? 
Expressions  of  kindness  tend  to  keep  alive  affectionate 
regard ;  but  these  expressions  are  more  than  needful 
and  usefal ;  they  are  just,  and  that  man  of  God  de- 
grades his  of&ce  who  looks  upon  them  as  charity  or 
alms.  It  is  easy  to  see  that  he  has  claims  upon  us.  By 
devoting  his  time  and  his  talents  to  our  service,  he  effect- 
ually excludes  him-self  from  all  those  means  of  worldly 
aggrandizement  that  lie  open  to  us,  and  which  often 
enable  us  by  inferior  nbilitics  to  rise  in  life.  We  are 
commanded  "to  know  them  who  labor  among  us, 
and  are  over  us  in  the  Lord,  and  admonish  us,  and  to 
esteem  them  very  highly  in  love  for  their  work's  sake." 
"Let  him,"  saj'S  the  Apostle,  "that  is  taught  in  the 
word  communicate  unto  him  that  teach eth  in  all  good 
things."  "  For  it  is  written  in  the  law  of  Moses,  Thou 
shalt  not  muzzle  the  mouth  of  the  ox  that  treadetli  out 
the  corn.  Doth  God  take  care  for  oxen  ?  or  saith  he 
it  altogether  for  our  sakes  ?  For  our  sakes,  do  doubt, 
this  is  written  :  that  he  that  plougheth  should  plough 
in  hope ;  and  that  he  that  thresheth  in  hojje  should  be 
partaker  of  his  hope.  If  Vv^e  have  sown  unto  you 
spiritual  things,  is  it  a  great  thing  if  we  shall  reap  your 
carnal  things  ?  Even  so  hath  the  Lord  ordained,  that 
they  who  preach  the  gospel  should  live  of  the  gospel." 


THE   SnUNAMITE.  .  9 

And  who  was  ever  a  loser  by  anytliing  he  did  for 
the  cause  of  God  ?  "  He  that  receiveth  a  prophet  in 
the  name  of  a  prophet,  shall  receive  a  prophet's  re- 
ward ;  and  he  that  receiveth  a  righteous  man  in  the 
name  of  a  righteous  man,  shall  receive  a  righteous 
man's  reward  ;  and  whosoever  shall  give  to  drink  unto 
one  of  these  little  ones  a  cup  of  cold  water  only  in  the 
name  of  a  disciple,  verily  I  say  unto  you  he  shall  in 
nowise  lose  his  reward."  By  making  the  Ark  his  guest, 
was  Obed-edom  a  loser?  "It  was  told  King  David 
saying,  The  Lord  hath  blessed  the  house  of  Obed- 
edom,  and  all  that  pertaineth  unto  him,  because  of  the 
Ark  of  God." 

Was  the  Shunamite  a  loser  ? 

Behold  Elisha  in  his  new  little  dwelling.  A  pious 
mind  is  always  a  grateful  one,  and  gratitude  consists 
in  a  disposition  to  return  a  favor  received.  He  there- 
fore sends  his  servant  with  a  message  of  thanks, 
and  a  proposal  of  recompense.  "  Say  now  unto  her, 
Behold,  thou  hast  been  careful  for  us  with  all  this  care  ; 
what  is  to  be  done  for  thee  ?  Wouldst  thou  be  spoken 
for  to  the  king,  or  to  the  captain  of  the  host  ?"  But 
how  comes  Elisha  to  be  a  favorite  at  court?  And 
whence  is  it  that  he  is  able  to  introduce  a  petition 
with  a  probability  of  success,  and  to  gain  an  honor 
or  an  office  for  a  friend  ?  It  was  probably  owing  to 
the  late  miracle  which  he  had  wrought  for  Jehoram 
and  his  two  royal  allies,  in  furnishing  them  with  water, 
and  enabling  the  confederate  army  to  gain  a  complete 
victory  over  the  Moabites.  However  this  may  be,  we 
behold  here,  what  often  takes  place  in  life,  wickedness 
connected  with  something  like  moral  principle ;  a  re- 
gard for  the  godly,  without  any  fear  of  God ;  men 

1* 


10  •  LECTUEE   I. 

SO  generous  as  to  give  up  anything  but  their  sins; 
willing  to  relieve  ''the  fetherless  and  widows  in  their 
affliction,"  but  refusing  to  "keep  themselves  un- 
spotted from  the  world."  Thus  we  see  Jehoram,  an 
idolater,  yet  honoring  the  man  of  God;  resisting 
any  attempt  to  procure  a  pious  reformation,  but  ready 
to  yield  a  political  favor.  In  the  Prophet  we  be- 
hold a  most  disinterested  disposition.  Far  from  making 
use  of  his  influence  to  elevate  himself,  he  employs  it 
only  to  favor  and  gratify  his  friends.  A  good  man 
will  principally  cultivate  and  value  the  intercourse  he 
may  have  with  the  rich  and  great,  as  it  may  be  the 
means  of  enabling  him  to  do  good  by  helping  the 
wants  of  others. 

But  this  good  woman  needs  nothing  from  the 
higher  powers.  "  I  dwell  among  mine  own  people." 
"I  am  satisfied,"  as  if  she  said,  "with  my  present 
state.  If  it  be  destitute  of  some  few  things,  it 
abounds  with  others  much  more  essential  to  my  wel- 
fare. I  must  fix  limits  somewhere  to  my  hopes  and 
wishes,  and  why  not  here  ?  What  probabihty  is  there 
that  I  should  be  happier  by  the  change  or  the  eleva- 
tion ?  I  am  fixed ;  I  am  rooted  ;  I  am  sheltered,  and 
I  would  not  hazard  the  risk  of  transplantation." 

Here  she  appears  in  a  new,  but  very  instructive 
part  of  her  character ;  and  here,  my  female  readers, 
we  particularly  wish  to  recommend  her  example  to 
your  imitation.  We  mean  not  to  censure ;  but  I  be- 
lieve you  will  readily  acknowledge  that  it  is  not  every 
one  of  your  sex  that  would  have  resisted  the  force  of 
such  a  fiery  trial. ,  You  must  allow  that  your  imagi- 
nations are  lively,  your  impressions  from  certain  ob- 
jects are  rapid  and  strong,  and  your  feelings,  at  the 


THE   SHUNAMITE.  11 

siglit  of  pomp  and  glitter,  sometimes  ratlier  unmanage- 
able. It  has  been  commonly,  I  do  not  say  right- 
eously supposed,  that  you  are  a  little  more  volatile 
and  restless  in  your  disposition  than  the  other  sex; 
more  easily  attracted  by  new  forms  of  dress  and  new 
modes  of  li^Ting ;  and  more  alive  to  flattering  distinc- 
tions. Hence,  the  mere  prospect  of  rising  has  too 
frequently  swallowed  up  every  other  consideration  in 
the  change  of  your  situation,  or  of  your  condition. 
Hence,  not  a  few  of  your  sisters  have  sacrificed  youth 
and  beaut}^  to  disagreeable  old  age,  tempted  by  finery 
and  splendor — a  carriage  or  a  title.  Hence,  in  the 
disposal  of  their  children,  they  have  been  seduced  by 
the  glaring  to  neglect  the  useful.  Hence,  husbands 
have  more  than  once  been  urged  to  leave  a  humble 
but  profitable  line  of  business,  to  attempt  something 
more  genteel  and  extensive,  by  w^hich  they  have  been 
reduced  and  impoverished.  Hence,  now  and  then  at 
least,  launchings  out  beyond  the  income,  in  house, 
and  table,  and  furniture,  and  apparel ;  and  dishonesty 
itself  has  appeared  less  disgraceful  and  intolerable  than 
being  out  of  the  fashion. 

I  feel  therefore  disposed  to  enlarge  a  little  on  this 
part  of  my  subject,-  and  to  submit  not  only  to  your 
attention,  but  the  attention  of  all,  a  few  remarks, 
suited,  by  the  Divine  blessing,  to  produce  in  your 
minds  the  sentiment  of  this  sober  and  contented  Shu- 
namitc.  And,  in  the  first  place,  let  it  be  observed,  that 
ambition  has  no  bounds.  You  have  now,  perhaps, 
fixed  your  aim,  and  you  imagine  that  if  you  could 
attain  such  a  mark  3-ou  should  be  satisfied,  not  re- 
collecting that  when  this  is  secured  new  necessities 
and  desires  will  arise,  and  that  the  passions  Avill  always 


12  LECTUEE  I. 

be  increased,  not  reduced,  by  indulgence.  "  Hence," 
says  the  excellent  BisLop  Hopkins,  "  whatever  be  our 
condition,  we  still  long  for  change,  and  can  no  more 
rest  in  a  high  state  than  in  a  low  one.  The  servant 
thinks  he  shall  be  happy  when  he  is  made  free.  Is 
the  freeman  happy  ?  No ;  but  he  will,  as  soon  as  he 
has  gained  such  an  estate.  Is  the  rich  man  happy  ? 
No  ;  but  he  will,  as  soon  as  he  is  invested  with  such 
a  title.  Is  the  honorable  happjf  ?  No ;  but  he  will, 
as  soon  as  he  is  supreme.  Is  the  sovereign  happy? 
No ;  but  he  will,  as  soon  as  he  has  t^^rannized  over 
all,  and  become  universal  monarch."  Is  Alexander 
happy  ?  He  weeps  for  more  worlds  to  conquer.  "  It 
was,  therefore,"  saj^s  the  same  writer,  "  a  pertinent 
discourse  which  Oineas  the  jj^ilo^opl^er  held  with 
Pyrrhus,  when  dissuading  him  from  war  with  Rome. 
And,  sir,  when  you  have  conquered  the  Romans,  what 
will  you  do  next  ?  Then  we  will  cross  over  and  take 
Sicily.  And  what  will  you  do  then  ?  Then  we 
will  pass  over  to  Africa  and  take  Carthage.  And 
what  will  you  do  after  this  ?  Then  we  will  fall  upon 
Giieece  and  Macedon,  and  recover  what  we  have  lost 
there.  And  what  then  ?  Then  we  will  sit  down  and 
enjoy  ourselves.  And  pray,  sir,  why  cannot  we  do 
this  now  ?"  O !  let  us  ask  our  hearts  the  same  ques- 
tion whenever  we  are  suspending  our  happiness 
upon  the  result  of  schemes  and  enterprises  which  will 
no  more  insure  it  than  the  circumstances  in  which 
we  are  now  found. 

Secondly.  We  know  not  how  we  should  feel  in 
new  and  untried  conditions  of  life.  We  can  only 
judge  according  to  our  present  views,  but  these  are 
only  suited  to  our  present  state.     Different  sentiments 


THE   SHUNAMITE.  13 

will  arise' out  of  diflferent  circumstances,  and  it  is  im- 
possible for  us  to  assume  the  feelings  before  we  re- 
alize the  events.  Situations  to  which  we  are  not 
adapted  by  previous  use,  are  likely  to  confound  and 
embarrass  us,  rather  than  to  afford  us  comfort  or 
pleasure ;  and  habits  are  not  easily  formed  or  easily 
resigned.  But  the  moral  danger  attending  changes 
and  elevations  is  still  greater  and  more  important ;  and 
we  ought  always  to  be  principally  concerned  for  our 
spiritual  safety  and  welfare.  Surely  a  Christian  will 
ask,  is  such  a  state  more  likely  to  wean  me  from  the 
world,  or  advance  the  life  of  God  in  my  soul  ?  Is  it 
more  likely  to  cherish  devotion,  or  to  chill  my  heavenly 
affections?  And  does  not  Hazael  teach  us  that,  in 
humbler  life,  we  may  sincerely  execrate  vices  which 
success  and  prosperity  may  harden  us  to  commit? 
Have  we  not  seen  persons  who  were  so  promising, 
that  we  would  have  depended  upon  them  if  placed 
in  any  state  of  trial,  whose  table  has  proved  a  snare, 
and  Avhose  prosperity  has  destroyed  them  ;  so  that,  in 
the  worst  sense  of  the  word,  they  have  become  new 
creatures,  and  seem,  as  they  rose,  not  only  to  have 
left  their  virtue,  but  even  themselves  behind  ?  And 
when  so  many  have  fallen — and  we  cannot  be  sure 
that  we  should  stand — how  is  it  that  we  are  so  anxious 
to  be  set  in  slippery  j)laces  ? 

Thirdly.  If  happiness  depends  at  all  on  worldly 
circumstances,  it  is  to  be  found  in  a  mediocrity  equally 
distant  from  indigence  and  superfluity — below  envy 
and  above  contempt — and  neither  excluding  solitude 
or  society.  A  bed  is  desirable,  but  who  sleeps  the 
sounder  for  having  the  posts  gilt?  One  staff  in  a 
journey  is  useful,  but  a  large  bundle  of  staves  would 


14  LECTUEE   I, 

only  encumber  the  traveller.  The  garment  that  hangs 
off  loose,  and  that  which  presses  too  tightly,  are  both 
unpleasant ;  the  thing  is,  to  have  something  tliat  will 
fit.  So  it  is  here  ;  and  hence  the  wise  as  well  as  the 
good  have  always  prayed  with  Agur — "  Give  me 
neither  poverty  nor  riches ;  feed  me  with  food  con- 
venient for  me;  lest  I  be  full  and  deny  thee,  and 
say,  who  is  the  Lord;  or  lest  I  be  poor,  and  steal,  and 
take  the  name  of  my  God  in  vain," 

But  fourthly,  The  truth  is,  that  happiness  does  not 
depend  upon  external  things,  but  upon  the  principles 
and  dispositions  of  the  mind ;  and  therefore,  that  it  is 
ns  accessible  to  us  in  our  present  state,  as  in  any  imag- 
inable one.  Observe  those  who  have  risen  in  life. 
Have  they  advanced  in  contentment  as  they  have  in- 
creased in  wealth  or  honor?  They  have  gained  by 
the  ascent  more  awful  responsibility,  more  arduous 
duty,  more  anxious  care,  more  exposure  to  temptation. 
But  what  have  they  gained  in  solid  satisfaction,  in 
tranquillity,  in  liberty  ?  Ah !  how  often  have  they  re- 
turned to  the  edge  of  the  hill,  and,  even  with  regrets, 
surveyed  the  vale  below,  where  once  they  walked  with 
God,  and  passed  their  days  in  innocence  and  repose ! 
What  is  the  confession  of  Solomon/ after  a  thousand 
trials  ? — "  All  is  vanity  and  vexation  of  spirit." 

God  never  designed  that  any  of  these  things  should 
satisfy  us.  In  vain,  therefore,  we  seek  the  living  among 
the  dead.  In  every  such  pursuit  we  only  resemble 
children  ascending  hill  after  hill  to  catch  the  sky, 
which  rests  on  none  of  them ;  or  a  number  of  patients, 
who,  by  a  change  of  posture,  are  seeking  for  the  rehef 
which  can  only  come  from  an  inward  cure.  We 
blame  our  portion  for  what  is  wrong  in  ourselves,  and 


THE   SHUNAMITE.  15 

forget  tliat  the  ground  of  our  discontent  is  not  our 
wants,  but  our  wishes.  There  is  scarcely  any  con- 
dition so  low  but  may  satisfy  our  wants ;  and  there 
is  none  so  high  as  to  satisfy  our  desires.  If  we  live 
according  to  the  laws  of  nature  and  reason,  we  shall 
never  be  poor  ;  if  we  live  according  to  those  of  fancy 
and  opinion,  we  shall  never  be  rich. 

Cultivate,  therefore,  happiness  within.  Seek  it  not 
in  a  superior  station,  but  in  a  contented  mind.  En- 
deavor to  reduce  your  wishes,  rather  than  to  enlarge^ 
your  means.  Guard  against  a  roving  mind.  Be 
keepers  and  lovers  of  home.  Make  the  most  of  pres- 
ent enjoyment,  and  of  actual, possession,  in  distinction 
from  future  and  imaginary. 

Enter  that  school  in  whicli  the  Apostle  studied,  and 
was  enabled  to  say,  "  I  know  both  how  to  be  abased, 
and  I  know  how  to  abound :  everywhere,  and  in  all 
things,  I  am  instructed  botli  to  be  full  and  to  be  hun- 
gry, both  to  abound  and  to  suffer  need.  I  can  do 
all  things  through  Christ,  which  strengthened  me." 
Confide  in  the  providence  of  your  heavenly  Father, 
as  concerned  in  fixing  the  bounds  of  your  habitation, 
and  as  engaged  to  make  all  things  work  together  for 
your  good.  Leave  him  to  choose  your  inheritance  for 
you,  and  then,  in  the  end,  you  will  be  able  to  acknowl- 
edge, "  The  lines  are  fallen  to  me  in  pleasant  places  ; 
yea,  I  have  a  goodly  heritage." 

You  would  do  well,  also,  to  remember  that  this  is 
not  your  rest ;  that  you  are  only  strangers  and  pilgrims 
upon  earth  ; '  and  that,  in  a  very  little  time,  it  will  be 
a  matter  of  indifference  to  you  whether  you  have 
been  poor  or  rich,  splendid  or  obscure. 

Seek  after  a  well-grounded  hope  of  heaven.  This  will 


16  LECTUEE   I. 

reconcile  you  to  any  privations  you  may  be  called  to 
bear  upon  earth ;  and,  should  you  even  walk  in  the 
midst  of  trouble,  this  will  revive  you,  and  you  will  be 
enabled  to  say,  "  I  reckon  that  the  sufferings  of  this 
present  tim-e  are  not  worthy  to  be  compared  with  the 
glory  that  shall  be  revealed."  "For  our  light  afflic- 
tion, which  is  but  for  a  moment,  worketh  for  us  a  far 
more  exceeding  and  eternal  weight  of  glory ;  while 
we  look  not  at  the  things  which  are  seen,  but  at  the 
, things  which  are  not  seen ;  for  the  things  which  are 
seen  are  temporal,  but  the  things  which  are  not  seen 
are  eternal." 


LECTURE  IL 

THE    SHUNAMITB. 

PAET  II. 

And  he  called  Geliazi,  and  said,  Call  this  Shunaniite.  So  he  called 
her.  And  when  she  was  come  in  unto  him,  he  said.  Take  up  thy  son. 
Then  she  went  in,  and  fell  at  his  feet,  and  bowed  herself  to  the 
gromid,  and  took  up  her  son,  and  went  out. — 2  Kings,  iv.  36,  87. 

Fetv  will  deny  the  utility  of  illustrating  principles 
and  dispositions  by  examples  ;  and  tlie  importance  of 
presenting  vices  and  virtues,  not  abstracted  in  tlieir 
definitions,  but  embodied  in  action,  and  enlivened  in 
cbaracter.  Hence  so  large  a  proportion  of  the  Word 
of  God  is  occupied  with  the  account  of  particular  per- 
sons. We  have  never,  indeed,  the  whole  life  given 
us ;  but  a  few  bold  sketches  are  exhibited  which  dis- 
criminate the  individual,  and  interest  and  instruct  the 
observer. 

In  this  number,  no  one  appears  to  more  advantage 
than  the  Shunamite,  on  whose  history  we  have  al- 
ready entered.  Our  last  lecture  left  her  declining  the 
offer  of  advancement  which  had  been  made  her.  It 
was  a  trial  which  very  few  could  have  borne ;  but 
she  nobly'  answered,  "  I  dwell  among  mine  own 
people." 

"  It  is  better  to  trust  in  the  Lord  than  to  put 
confidence  in  princes ;"  and  the  influence  which  Elisha 


18  LECTURE   II. 

is  forbidden  to  use  with  the  king  on  her  behalf,  he  is 
resolved  to  employ  in  another  direction.  He  consults 
with  his  servant  what  is  to  be  done  for  her,  Gehazi 
reminds  him  that  slie  is  childless,  and  her  husband 
old ;  and  that  as  there  was  no  heir  to  whom  the 
patrimonial  estate  would  descend,  the  family  would 
be  soon  extinct  in  Israel ;  and,  therefore,  if  he  could 
obtain  from  God  the  favor  of  a  son,  he  would  effect- 
ually remove  her  grievance,  and  gratify  her  in  the 
most  acceptable  manner.  Who  can  help  observing 
here  the  imperfection  attached  to  our  present  state  ? 
On  how  many  things  does  our  happiness  depend,  the 
absence  of  any  one  of  which  destroys  or  impairs  the 
whole  ?  And  who  can  say,  every  wish  of  my  heart  is 
accomplished  ;  I  now  want  nothing  ?  Alas  !  some- 
thing is  alwaj'S  wanting  in  the  quality  or  the  degree. 
To-day  we  complain  of  chilling  cold,  to-morrow  the 
sun  beats  upon  our  head,  and  we  are  ready  to  faint. 
Alone  we  sigh  for  company,  in  company  we  long  for 
solitude.  Here  is  a  large  family  with  scanty  means 
of  subsistence,  there  every  kind  of  abundance  is 
attended  with  the  lack  of  offspring ;  and  thus  human 
happiness  and  misery  are  more  equally  dispensed  than 
we  are  prone  to  imagine.  Endowments  9,nd  defi- 
ciencies are  wisely  balanced.  All  have  something — 
none  have  all. 

"  Lo  !  children  are  an  heritage  of  the  Lord,  and 
the  fruit  of  the  womb  is  His  reward  ;"  and  of  nothing 
were  women  of  old  so  anxious,  as  the  enjoyment  of 
offspring.  This  eagerness  has  been  frequently  ac- 
counted for  on  the  supposition,  that  they  hoped  to 
be  the  mother  of  the  Messiah.  This  was  indeed  a 
very  enviable  distinction,  and  when  we  reflect  upon 


THE    SHUNAMITE.  19 

our  Saviour's  glory,  we  cannot  Lclp  exclaiming  with 
the  woman  of  the  company,  "  Blessed  is  the  womb 
that  bare  thee,  and  the  paps  which  thou  hast  sucked  !" 
But  the  probability  of  the  possession  of  this  honor 
would  not,  at  least  generally^  actuate  the  Jewish 
women,  especially  after  the  more  particular  revelation 
of  the  Messiah's  descent ;  for  after  it  was  known  that 
He  was  to  spring  from  the  tribe  of  Judah,  and  the 
family  of  David,  no  female  of  any  other  tribe  or 
family  could  reasonably  expect  it.  The  cause  is  to 
be  sought  for  in  human  nature — in  the  force  of  opin- 
ion— in  the  desire  of  respectability — in  the  feeling 
of  importance — in  the  concern  to  please — ^in  the  ap- 
pointment of  heaven. 

In  the  case  of  the  Shunamite  the  boon  would  be 
rendered  peculiarly  welcome,  because  it  had  been  so 
long  denied,  and  now  came  unjooked  for;  therefore 
when  it  was  announced,  she  knew  not  how  to  credit 
the  report — "  Nay,  my  lord,  thou  man  of  God,  do  not 
lie  unto  thine  handmaid."  It  has  been  said,  tliat  it 
is  easy  to  believe  what  we  wish,  but  common  feeling 
contradicts  this  assertion.  On  the  contrary,  it  is  well 
known  that  the  more  we  prize  a  thing,  and  the  more 
eager  we  are  to  obtain  it,  the  more  alive  are  we  to 
uncertainty,  suspicion,  and  fear ;  and  the  more  we  crave 
every  kind  and  degree  of  assurance.  And  this  will  be 
found  to  apply  in  another  case,  and  with  regard  to  a 
greater  blessing  than  the  promise  of  a  child.  They 
are  the  careless  that  presume  ;  they  are  the  unawak- 
ened  and  unconvinced  who  never  question  their  state. 
But  the  man  that  hungers  and  thirsts  after  righteous- 
ness, and  is  asking.  What  must  I  do  to  be  saved  ?  he 
will  find  how  hard  it  is  to  hope,  and  will  never  think 


20  LECTURE   II, 

that  lie  can  have  too  much  evidence  to  assure  his  heart 
before  God — and  that  solicitude  to  know  that  he  is 
safe,  and  that  difl&dence  of  himself  which  leads  to  so 
much  self-examination,  (though  considered  by  some  as 
a  kind  of  unbelief,)  are  really  the  effect  of  genuine  faith. 
Smoke  is  not  fire,  but  there  is  no  smoke  where  there 
is  no  fire.  Doubting,  therefore,  is  generally  a  good 
prognostic.  It  shows  that  a  man  is  impressed  with 
the  importance  of  his  condition,  and  is  unable  to 
neglect  it. 

But  the  Shnnamite  need  not  fear.  She  has  the 
word  of  a  prophet — a  prophet  of  the  God  of  truth, 
with  whom  all  things  are  possible.  The  event  soon 
confirms  and  fulfils  the  prediction — "  And  the  woman 
conceived  and  bare  a  son  at  that  season  that  Elisha 
had  said  unto  her,  according  to  the  time  of  life."  And 
thus,  she  who  built  a  chamber  for  the  man  of  God, 
has  the  prospect  of  her- house  being  built  up  in  Israel ; 
and  she  who  had  distinguished  herself  by  her  gen- 
erosity and  friendship,  is  rewarded  by  the  gift  of  a  life 
the  most  precious. 

Who  does  not  congratulate  her  for  joy  that  a  man 
is  born  into  the  world  !  Behold  her  now  nursing  her 
charge,  and  attending  the  child  of  promise  and  of 
prayer  !  With  what  pleasure  she  marks  the  progress 
of  his  body  and  of  his  mind,  as  he  grows  in  wisdom 
and  in  stature !  With  what  pleasure  she  sees  him 
beginning  to  walk  alone !  With  what  pleasure  she 
listens  to  the  first  lisping  of  his  tongue,  and  keeps 
all  his  sayings,  and  ponders  them  in  her  heart ! 
Nothing,  perhaps,  in  this  world  is  more  delightful 
than  the  growth  of  a  fine  healthy  infant. 

But  how  precarious  is  every  earthly  possession ! 


THE   SHUNAMITE.  21 

Have  we  riches?  they  make  to  themselves  wings  and 
flee  away.  Have  we  honor?  it  hangs  on  the  waver- 
ing tongue  of  the  multitude,  and  shakes  before  every 
blast  of  disrespect.  Have  we  health,  the  balm  of  life  ? 
our  strength  is  not  the  strength  of  stones,  nor  are  our 
bones  brass ;  we  are  crushed  before  the  moth — we  are 
destroyed  from  morning  to  evening.  Have  we  chil- 
dren ?  O  let  us  hold  them  with  a  loose  hand  !  What 
certain  cares !  what  uncertain  comforts  are  they !  One 
half  of  their  number  dies  in  a  state  of  infancy.  How 
many  seeds  of  disorder  are  sown  in  their  tender  frames, 
which  a  few  unfriendly  influences  render  malignant — 
while  they  are  exposed  to  so  many  accidents  and  dan- 
gers from  without,  that  we  should  despair  of  ever  see- 
ing a  child  reach  maturity,  did  not  our  Saviour  inform 
us,  their  angels  do  always  make  them  their  charge. 

It  was  now  harvest — the  father  was  early  abroad 
with  the  reapers — the  child  seeks  him  out — ^the  father 
sees  him  running  towards  him  through  the  gate,  and 
feels  himself  young  again  while  he  is  entertained  with 
his  innocent  prattle.  But  whether  it  was  that  the 
beams  of  the  sun  were  too  strong,  or  some  internal 
complaint  began  to  operate,  we  know  not;  but  the 
dear  child  is  seized  with  pain,  and  "cries  unto  his 
father.  My  head,  my  head."  What  nature  urges  this 
child  to  do,  grace  should  teach  us  to  do.  In  all  our 
troubles  we  should  immediately  go  and  divulge  them 
to  our  Heavenly  Father,  who  is  always  nigh,  always 
accessible ;  who  pities  us  more  than  a  father  pities  his 
children ;  and  who  not  only  allows  us,  but  commands 
us  in  everything  by  prayer  and  supplication,  to  make 
known  our  requests  unto  God. 

"  Carry  him,"   says  the  father,  "  carry  him  to  his 


22  LECTUEE   II. 

mother."  Was  this  expressive  of  indifference  ?  Does 
it  mean,  that  he  was  so  engrossed  with  his  farm  and 
his  grain,  that  he  comparatively  disregards  his  child? 
Were  we  to  judge  from  the  character  of  too  man}^  hus- 
bandmen at  such  a  busy  season,  we  should  be  led 
perhaps  to  this  conclusion;  for  such  men  have  not 
always  been  very  remarkable  for  sensibility.  But  no. 
It  is  obvious  that  he  was  not  aware  of  anything  more 
than  a  slight  temporary  indisposition.  But  he  deems 
it  a  proper  precaution  to  send  him  home.  His  moth- 
er would  be  the  best  judge  of  his  complaint,  and 
with  her  he  would  want  no  attention.  What  a  refuge, 
what  a  solace  are  a  mother's  arms  and  a  mother's  bo- 
som !  O !  the  importance  of  a  mother  !  "  As  one  whom 
his  mother  comforteth."  My  dear  little  children,  be 
thankful  if  your  mothers  are  spared  to  you  by  a  kind 
Providence  ;  and  oh,  pity  those  bereaved  children  who 
have  no  mother.  Their  mother  lies  in  the  cold  church- 
yard ;  in  vain  they  repair  to  the  place,  and  use  a  name 
which,  if  anything  was  able,  would  awake  her  in  the 
grave — "my  mother;"  but  their  cries,  if  oppressed, 
cannot  reach  her  ears  ;  nor,  if  well-treated,  can  the  news 
gladden  her  heart.  Some  of  these  are  only  commit- 
ted to  the  care  of  hirelings  ;  in  other  cases,  substitutes 
are  provided  to  supply  the  place  of  the  maternal  re- 
lation. But  this  is  impossible.  A  wife  may  be 
replaced ;  a  mother  cannot.  Let  a  successor  be  ever 
so  amiable,  ever  so  gentle,  ever  so  attentive,  (and 
there  are  such  who  cannot  be  too  highly  praised,) 
yet  they  never  bore  them,  never  brought  one  forth, 
never  nursed  them  at  their  own  breast — do  not, 
cannot  feel  the  ties  which  bind  a  mother  to  the  son 
of  her  womb. 


THE   SnUNAMITE.  23 

I  see  the  lad  hanging  on  the  neck  of  the  man  who 
bears  liim  liome — and  0  !  when  they  enter  the  3^ard, 
how  would  all  the  mother  rise  up  and  feel !  She  in- 
stantly takes  him — "  and  he  sat  on  her  knees  till 
noon,  and  then  died."  Well  in  the  morning,  a  corpse 
long  before  evening  !  No  care,  no  tenderness,  no  tears, 
can  retain  his  spirit.  0  !  what  were  the  workings  of 
her  heart  during  the  hours  of  suspense  ?  What  were 
her  feelings  when  she  saw  the  lip  quiver,  and  felt  his 
life  poured  into  her  bosom  ? 

It  is  easy  to  imagine  into  what  an  agony,  frenzy, 
perturbation,  and  confusion  many  a  mother  would  have 
been  thrown.  But  here  we  have  another  fine  open- 
ing into  the  character  of  this  illustrious  female.  It 
is  her  self-possession.  Self-possession  is  that  state  of 
mind  in  which,  though  a  person  cannot  hinder  his  feel- 
ings, he  can  govern  them ;  and  though  he  may  be 
alarmed  and  distressed,  yet  he  preserves  his  recollec- 
tion ;  and  can  use  his  feet,  hands,  eyes,  ears,  his 
reason,  and  if  he  has  any,  hjs  religion.  Behold  the 
temper  and  the  demeanor  of  this  woman.  Here  is 
nothing  frantic,  no  rending  of  garments,  no  plucking 
off  the  hair,  no  peevish  murmuring,  no  sullen  discon- 
tent. "  Weej)ing  does  not  hinder  sowing."  She 
perceives  everything  that  should  be  done,  and  lo  !  she 
is  at  once  applying  herself  to  the  doing  of  it.  The 
affliction  must  have  been  the  greatest  she  could  have 
endured,  and  the  affliction  was  also  very  sudden,  and 
nothing  so  overpowers  and  distracts  as  the  sudden- 
ness of  a  calamity.  But  nothing  prevents  the  exercise 
of  her  ^yisdom  and  her  grace. 

What  was  the  principle  of  her  conduct  ?  We  learn, 
from  the  authority  of  God  himself",  in  the  Epistle  to 


24  LECTURE   II, 

the  Hebrews,  that  it  was  "  faith."  She  was  a  daugh- 
ter of  Abraham,  and,  like  liim,  in  hope,  believed  against 
hope  ;  accounting  that  God  was  able  even  to  raise 
her  son  also  from  the  dead.  This  influenced  her,  and 
this  explains  the  steps  she  took.  She  lays  the  child, 
not  on  his  own  little  couch,  but  upon  the  Prophet's 
bed ;  and  she  fastens  the  door  after  her,  discovering  no 
consternation  that  could  betray  or  hinder  her  design. 
She  sends  to  her  husband  for  conveyance  and  attend- 
ance to  go  to  the  man  of  God ;  but  though  she  acquaints 
him  with  her  journey,  she  does  not  mention  the  cause 
of  it,  "And  he  said.  Wherefore  wilt  thou  go  to  him 
to-day  ?  It  is  neither  new  moon  nor  Sabbath,  And 
she  said,  it  shall  be  well."  From  hence  we  see — Ist, 
That  this  good  woman  had  been  accustomed,  with 
others,  to  repair  to  the  usual  residence  of  Elisha,  to 
hear,  doubtless,  the  Word  of  God  from  his  mouth,  and 
to  join  in  the  devotions  of  prayer  and  of  praise  ;  and, 
2dly,  It  appears  that  the  father  at  this  time  had  no 
suspicion  of  the  child's^  death,  but  acquiesces  in  the 
assurance  she  had  given  liim  of  the  propriety  of  the 
measure  she  was  taking,  for  his  heart  safely  trusted 
in  her. 

Elisha  discerns  her  afar  off,  and  in  a  moment  all 
the  concerns  of  her  family  rushed  into  his  tender  and 
grateful  heart,  and  he  sends  his  servant  to  meet  her 
with  the  inquirj^,  "Is  it  well  with  thee?  Is  it  well 
with  thy  husband  ?  Is  it  well  with  thy  child  ?  And 
~~^  she  answered.  It  is  welU',  What  does  she  mean  ?  Her 
answer  may  be  considered  three  ways.  It  was  the 
language  of  diversion;  wishing  to  waive  any  further 
inquiry  of  the  servant  till  she  reached  the  master.  It 
was  the  language  of  confidence;  hopeful,  if  not  per- 


THE   SHUNAMITE.  25 

STiaded  of  the  issue  in  her  favor.  It  was  also  the 
language  of  submission;  conscious  that  all  that  had 
taken  place,  as  well  as  what  she  hoped  would  take 
place,  was  wise,  righteous,  and  kind ;  and  that  all  was 
working  together  for  good. 

In  this  view,  indeed,  it  was  something  more  than 
submission  ;  it  was  acquiescence  ;  it  was  approbation. 
And  this  is  the  exalted  kind  of  resignation  which  a 
believer  in  God  should  seek  after.  It  should  not  be 
enough  for  him  to  say,  "  This  is  my  grief,  and  I  must 
bear  it ;"  but  "  Good  is  the  word  of  the  Lord ;" — 
"  The  Lord  gave,  and  the  Lord  hath  taken  away ; 
blessed  be  the  name  of  the  Lord." — "  He  hath  done 
all  things  well." 

Even  this  kind  of  resignation,  however,  is  very  dis- 
tinguishable from  stupidity  and  indifference.  It  does 
not  consist  in  the  absence  of  feeling,  but  in  the  regu- 
lation of  it — ^in  the  improvement  of  it.  It  is  by  no 
means  incompatible  with  a  sense  of  the  pressing  evils 
of  our  situation,  or  a  desire  of  redress.  We  see  this 
in  our  Saviour  himself  in  the  garden,  who  prayed, 
"  Father,  if  it  be  pdssible,  let  this  cup  pass  from  me : 
nevertheless,  not  my  will,  but  thine  be  done." 

Thus  the  Shunamite  "  fell  down  and  caught  him 
by  the  feet ;"  and  a  flood  of  tears  seems  to  have  been 
all  her  language  for  the  time ;  and  when  the  officious, 
unfeeling  Geliazi  came  near  to  thrust  her  away,  the 
more  merciful  master  said,  "  Let  her  alone ;  for  her 
soul  is  vexed  ^vithin  her :  and  the  Lord  hath  hid  it 
from  me,  and  hath  not  told  me." 

The  supernatural  powers  possessed  by  the  Prophets 
and  Apostles  of  old  were  not  at  their  own  control. 
The  exercise  of   them   was   limited    by   the  giver 

2 


26  LECTUEE   II. 

Hence  Paul,  who  wrought  so  many  miracles  in  his 
journey,  was  obliged  to  leave  Trophimus  at  Melita  sick: 
he  could  not  cure  his  beloved  son  Timothy,  but  only 
advises  him  what  regimen  to  use  under  his  frequent  in- 
firmities. Elisha  had  done  many  wonderful  works,  but 
he  could  not  do  everything.  He  could  foretell  the  birth 
of  this  child,  even  before  his  conception,  but  he  knew 
nothing  of  his  sickness  and  death,  even  after  the  event. 
God  revealed  himself  as  he  pleased  ;  and  this  sorrowful 
intelligence  he  had  withholden,  in  order  that  he  might 
learn  it  from  the  mother  herself.  And  how  does  she 
divulge  it  ?  Never  was  anything  so  exquisitely  simple 
and  expressive.  Few  words — no  introduction — it  is 
the  heart  that  speaks.  "  Then  she  said.  Did  I  de- 
sire a  son  of  my  Lord  ?  Did  I  not  say.  Do  not  deceive 
me?"  And  if  she  had  said,  "  Had  I  obtained  a  child 
by  importunity,  I  might  have  feared  that  he  gave  me 
a  son  in  his  anger,  and  took  him  away  in  his  wrath 
— for  what  we  extort  from  God  never  prospers^ — ^but 
it  was  a  free-will  offering.  Why  was  I  anguished  to 
bring  him  into  the  world  ?  What  end  has  his  exist- 
ence answered  ?  Was  a  child  granted  me  to  bring  forth, 
and  not  to  rear  ?  O  how  much  easier  it  was  to  en- 
dure the  want  of  this  blessing  than  to  bear  the  loss 
of  it !  O  thou  man  of  God,  thy  prayers  obtained  liini, 
cannot  thy  prayers  restore  him  ?" 

It  is  easy  to  conclude  that,  in  all  her  affliction, 
Elisha  would  be  afflicted.  But  in  applying  a  remedy 
to  her  grief,  he  does  a  -  thing  which  has  exceedingly 
perplexed  commentators.  He  sends  Gehazi  Avith  speed 
"to  lay  his  staff  upon  the  face  of  the  child."  It  may 
be  asked,  why  he  did  this  ;  and  whence  the  inefficacy  of 
the  action  ?    Was  it  done  of  his  own  conceit,  without  a 


THE    SHUNAMITE.  27 

divine  impulse  ?  It  is  the  opinion  of  some — Would  not 
God  honor  by  his  countenance  and  sanction  such  a 
vile  character  as  Gehazi  ?  It  is  the  conjecture  of 
others — Or  was  it  because  the  faith  of  this  woman  did 
not  go  along  with  it?  This  seems  most  probable. 
Our  Lord  always  required  faith  in  the  suppliants  who 
applied  to  him,  and  no  cure  was  dispensed  without  it. 
And  this  woman  had  faith  in  the  master,  but  not  in 
the  servant;  in  the  praj^ers  of  the  Prophet,  but  not 
in  his  staff.  She  therefore  cleaves  to  Elisha,  and 
affirms  that  she  will  not  leave  him.  He  therefore 
arose  and  followed  her.  "  And  when  he  was  come  into 
the  house,  behold,  the  child  was  dead,  and  laid  upon 
his  bed.  He  went  in,  therefore,  and  shut  the  door 
upon  them  twain,  and  prayed  unto  the  Lord.  And 
he  went  up,  and  lay  upon  the  child,  and  put  his 
mouth  uj)on  his  mouth,  and  his  eyes  upon  his  eyes, 
and  his  hands  upon  his  hands ;  and  he  stretched  him- 
self upon  the  child  ;  and  the  flesh  of  the  child  waxed 
warm.  Then  he  returned,  and  walked  in  the  house 
to  and  fro ;  and  went  up  and  stretched  himself  upon 
him :  and  the  child  sneezed  seven  times  ;  and  the  child 
opened  his  eyes."  And  here  we  have  reached  a  scene 
in  which  we  must  all  take  a  symj^athetic  and  lively 
part : — The  mother  called  in  to  receive  her  son,  en- 
deared by  the  pangs  and  the  joys  of  a  second  birth  1 
With  what  emotions  of  transj^ort  would  she  "  take 
up  her  son  "  that  "  was  dead,  and  is  alive  again — was 
lost,  and  is  found." 

But  even  here  the  character  of  this  illustrious  wo- 
man appears.  As  when  in  her  grief  she  was  not  swal- 
lowed up  of  overmuch  sorrow,  so  as  to  forget  the 
duties  of  adversity ;  so  in  her  deliverance  she  is  not 


28  LECTURE   II. 

intoxicated  with  delight.  She  doubtless  felt  a  joj 
that  strangers  intermeddle  not  with,  and  which  no  one 
who  is  not  in  the  same  circumstances  can  estimate ; 
but  it  does  not  betray  her  for  one  moment  into  a  vio- 
lation of  any  of  the  duties  or  decencies  of  prosperity. 
A  mother  in  such  a  condition  as  this  might  surely  be 
expected  to  rush  towards  the  bed,  and  take  up  the 
child  first,  and  press  him  to  her  bosom,  and  see, 
hear,  think  of  nothing  else.  And  who  would  not 
have  excused  her  ?  But  the  Shunamite  has  nothing 
to  excuse.  She  stands  on  higher  ground.  She  is  in 
everything  exemplary.  Propriety,  dignity  attends  all 
her  actions,  not  to  ward  off  censure,  but  to  command 
praise.  Not  even  the  feelings  of  a  mother — of  a 
mother  placed  in  circumstances  so  affecting — shall 
cause  her  to  neglect  the  prior  claims  of  hutoble  and 
fervent  adoration  and  gratitude.  "  Then  she  went 
in,  and  fell  at  Ids  feet,  and  bowed  herself  to  the  ground, 
and  took  up  her  son,  and  went  out." — "  Many  daugh- 
ters have  done  virtuously,  but  thou  excellest  them 
all." 

A  fanciful  turn  has  been  given  to  the  whole  of  this 
marvellous  transaction.  It  has  been  supposed  that 
this  miracle  forms  an  outline  of  what  is  clearly  taught 
us  in  the  book  of  God,  concerning  the  renovation  of 
mankind ;  and  we  have  seen  a  published  sermon  on 
the  subject,  by  a  man  of  some  judgment,  as  well  as 
much  imagination.  According  to  him  this  woman 
holds  forth  the  church,— 'often  compared  to  a  female, 
and  a  mother — and  concerned  for  the  spiritual  life 
of  her  children.  The  dead  child  typifies  those  of 
the  people  of  God  who  are  yet  dead  in  trespasses 
and    sins,   and    "  have    neither  voice   nor    hearing." 


THE   SHUNAMITE.  29 

Elisha  stands  forth  a  striking  emblem  of  him  Avho  is 
the  resurrection  and  the  life,  and  who  in  the  days  of 
his  flesh  said,  "  The  hour  is  coming,  and  now  is,  when 
the  dead  shall  hear  the  voice  of  the  Son  of  God,  and 
they  that  hear  shall  live."  In  vain  is  the  servant 
sent,  and  in  vain  is  the  staff  imposed ;  nothing  is  done 
till  the  master  himself  comes,  and  applies  his  power 
to  the  work.  Thus  ministers  of  our  Lord  go  forth 
and  dispense  the  word  of  truth ;  but  there  is  no  re- 
vival, till  he,  by  his  own  Spirit,  breathes  upon  these 
dry  bones,  that  they  may  live.  The  renewed  life  is 
produced  by  degrees,  and  requires,  as  here,  fresh  ap- 
plications of  divine  energy.  But  as  this  child,  as  soon 
as  he  was  restored  to  life,  was  given  in  charge  to  the 
mother,  so  the  enlivened  heir  of  glory  is  committed  to 
the  church,  there  to  be  fed  and  nourished  "  unto  a  per- 
fect man,  unto  the  measure  of  the  stature  of  the 
fulness  of  Christ." 

We  shall  not  take  upon  us  to  determine  whether 
the  miracle  was  designed  to  furnish  such  a  prefigura- 
tion.  If  the  narrative  be  fairly  capable  of  such  an 
accommodation,  I  know  not  that  it  is  wrong  to  make 
it.  K  such  an  application  promises  usefulness,  we 
would  not  hinder  it  by  rigid  criticism.  If  imagina- 
tion succeeds  in  impressing  such  interesting  truths  on 
the  mind,  let  her  alone,  she  has  wrought  a  good  work. 
Yet  we  should  be  cautious,  lest  we  cause  the  way  of 
truth  to  be  evil  spoken  of;  or  by  turning  facts  into 
fiction,  and  fiction  into  facts,  spiritualize  the  Scrip- 
ture, till  it  seems  to  have  no  determinate  and  certain 
meaning. 

Let  us  conclude  by  an  inference,  which  is  not  only 
useful,  but  which  the  history  was  designed  to  afford. 


80  LECTURE   II. 

Behold  the  power  of  prayer.  It  has  commanded 
the  heavenly  bodies ;  it  has  controlled  the  elements ; 
it  has  raised  the  dead. 

Behold  the  power  of  faith.  "  But  let  him  ask  in 
faith,  nothing  wavering.  For  he  that  wavereth  is 
like  a  wave  of  the  sea  driven  with  the  wind  and 
tossed.  For  let  not  that  man  think  that  he  shall  re- 
ceive anything  of  the  Lord."  '"  Whatsoever  ye  shall 
ask  in  prayer,  believing,  ye  shall  receive."  And  what 
says  the  Apostle  of  the  ancient  worthies,  and  of  faith  ? 
"  The  time  would  fail  me  to  tell  of  Gideon,  and  of  Barak, 
and  of  Samson,  and  of  Jej^thas ;  of  David  also,  and 
Samuel,  and  of  the  Prophets  :  who  through  faith  sub- 
dued kingdoms,  wrought  righteousness,  obtained  prom- 
ises, stopped  the  mouths  of  lions,  quenched  the  violence 
of  fire,  escaped  the  edge  of  the  sword ;  out  of  weakness 
were  made  strong,  waxed  valiant  in  fight,  turned  to 
flight  the  armies  of  the  aliens.      Women  received 

THEIR  DEAD  RAISED  TO  LIFE  AGAIN." 

Above  all,  behold  the  power  of  God,  who  wounds 
and  who  heals,  who  kills  and  who  makes  alive  ! 

We  are  not  to  ex|)ect  miracles,  but  we  are  not  to 
limit  the  Holy  One  of  Israel.  Improbabilities  are 
not  to  discourage  us.  In  all  our  difficulties,  we  have 
one  to  trust  in  "who  is  able  to  do  exceeding  abun- 
dantly above  all  that  we  ask  or  think."  We  have 
one  to  trust  in  for  whom  nothing  is  too  hard ;  in 
whom  the  exiled  can  find  refuge,  the  i:)Oor  riches, 
the  weak  strength,  the  dying  life,  and  the  dead  life 
everlasting. 

We  are  not  to  expect  a  repetition  of  this  miracle 
in  this  world.  But  there  is  another  world,  in  which 
we  shall  see  greater  things  than  these.      And  "  why 


THE   SHUNAMITE.  31 

should  it  be  thouglit  a  thing  incredible  that  God  should 
raise  the  dead  ?"  He  has  not  only  given  us  promises 
of  it,  but  furnishes  us  with  actual  and  undeniable  in- 
stances. 

Let  us  apply  this  consolatory  truth  to  our  own 
death  and  the  death  of  others.  Have  any  of  you 
been  called  to  bury  the  desire  of  your  eyes  ?  Eelig- 
ion  does  not  forbid  your  grief;  it  does  not  expect 
that  you  should  put  your  fingers  upon  their  eyes,  and 
lay  them,  after  years  of  intimacy,  in  the  darksome 
grave,  and  leave  them  there,  and  return  home  without 
a  sigh  or  without  a  tear.  But  it  says,  "  we  would  not 
have  you  to  be  ignorant,  brethren,  concerning  them  who 
are  asleep,  that  ye  sorrow  not,  even  as  others  who  have 
no  hope.  For  if  we  believe  that  Jesus  died  and  rose 
again,  even  so  them  also  who  sleep  in  Jesus  will  God 
bring  with  him."  Martha-,  "  thy  brother  shall  rise 
again.  Believest  thou  this  ?''  Have  any  of  you  buried 
promisuig  hopes  ?  Rachel,  are  you  weeping  for  your 
children  ?  Are  you  saying,  "  happy  Shunamite  !  your 
loss  was  soon  repaired,  but  my  wound  is  incurable ; 
I  shall  never  embrace  my  son,  Alas,  no  Elisha 
is  near  ?"  Refuse  not  to  be  comforted  because  they  are 
not.  They  are.  Their  souls  are  in  the  bosom  of 
their  heavenly  Shepherd.  Their  bodies  are  under  his 
keeping  ;  3^ou  shall  see  them  again,  hear  them  again ; 
they  will  be  delivered  back,  dressed  in  immortal 
charms.  "It  is  sown  in  corruption ;  it  is  raised  in 
incorruption :  it  is  sown  in  dishonor ;  it  is  raised  in 
glory  :  it  is  sown  in  weakness  ;  it  is  raised  in  power ; 
it  is  sown  a  natural  body ;  it  is  raised  a  spiritual 
body." 

But  you  must  die  yourselves,  and  death   is  the 


32  LECTURE   II. 

King  of  Terrors.  It  has  often  filled  even  the  Chris- 
tian with  dread.  But  trembling  on  the  brink  of  the 
grave,  he  takes  courage  while  his  God  addresses  him, 
and  saj-s,  "  Be  not  afraid  to  go  down,  I  will  go  down 
with  thee,  and  I  will  bring  thee  up  again." — "  I  know 
that  mj  Eedeemer  liveth,  and  that  he  shall  stand  at 
the  latter  day  upon  the  earth ;  and  though  after  my 
skin  worms  destroy  this  body,  yet  in  my  flesh  shall  I 
see -God  ;  whom  I  shall  see  for  myself,-  and  mine  eyes 
shall  behold,  and  not  another ;  though  my  reins  be 
consumed  Vvithin  me." 

Let  us  seek  after  an  interest  in  the  blessedness  of 
those  "  who  have  part  in  the  first  resurrection ;"  for 
"  on  such  the  second  death  hath  no  power."  Let  us 
live  with  "  our  conversation  in  heaven,  from  whence 
also  we  look  for  the  Saviour,  the  Lord  Jesus  Christ ; 
who  shall  change  our  vile  body,  that  it  may  be 
fashioned  like  unto  his  glorious  body,  according  to  the 
working  whereby  he  is  able  even  to  subdue  all  things 
unto  himself" 


LECTURE  III. 

THE    SHUNAMITE. 

PAET  III. 

And  it  came  to  pass  as  he  was  telling  the  Kiug  how  he  had  re- 
stored a  dead  body  to  life,  that,  behold  the  woman,  whose  son  he 
had  restored  to  life,  cried  to  the  Iving  for  her  house,  and  for  her 
laud.  And  Gohazi  said,  My  lord,  O  Kiug,  this  is  the  woman,  aud 
this  is  her  son,  whom  Elisha  restored  to  life. — 2  Kixgs,  viii.  5. 

The  Providence  of  God  was  held  forth  to  Ezekiel 
in  vision,  under  the  representation  of  a  wheeh  The 
motion  of  a  wheel  is  revolutionary  ;  the  parts  are  con- 
tinually ascending  and  descending,  and  the  highest 
and  the  lowest  alternately  succeed  each  other  in  the 
mire  and  in  the  air.  And  thus  it  is  with  empires, 
thus  it  is  with  families,  and  thus  it  is  with  individuals. 
All  human  affairs  are  administered  in  a  state  of  per- 
petual vicissitude.  From  small  beginnings  the  poor 
grow  into  wealth,  while  the  rich  are  hurled  from  afflu- 
ence into  beggary,  and  have  their  present  distress  em- 
bittered by  the  remembrance  of  the  former  plenty  that 
surrounded  them.  The  ignoble  emerge  into  fame, 
while  the  honorable  of  the  earth  are  stripped  of  their 
dignity— 

2* 


34  LECTURE  III. 

Here,  he  exalts  neglected  worms, 
To  sceptres  and  a  crown ; 
Anon,  the  following  page  he  turns, 
And  treads  the  monarch  down. 

Not  Gabriel  asks  the  reason  why, 
Nor  God  the  reason  gives. 
Nor  dares  the  favorite  angel  pry, 
Between  the  folded  leaves. 

But,  thoiigli  "  clouds  and  darkness  are  round  about 
him,  justice  and  judgment  are  the  habitation  of  bis 
throne  ;  mercy  and  truth  go  before  his  face,"  Though 
these  changes  may  seem  casual,  they  are  divinely 
appointed.  Though  they  may  appear  uneven 'and 
irregular,  they  are  all  order  and  harmony.  Though 
they  may  be  misunderstood  and  misimproved,  import- 
ant ends  are  to  be  answered  by  them  all,  in  the  cor- 
rection of  the  wicked,  in  the  trial  of  the  godly,  in  the 
glory  of  Him  that  worketh  all  in  all. 

Happy  will  it  be  for  us  ^  we  have  principles  and 
dispositions  that  will  enable  us  to  accommodate  our- 
selves to  all  the  varying  dispensations  of  Divine  Prov- 
idence, and  to  say  with  the  Apostle,  "  I  have  learned, 
in  whatsoever  state  I  am,  therewith  to  be  content.  I 
know  both  how  to  be  abased,  and  I  know  how  to 
abound  ;  everywhere,  and  in  all  things,  I  am  instructed 
both  to  be  .full  and  to  be  hungry,  both  to  aboiind  and 
to  suffer  need." 

We  left  the  Shunamite  at  a  very  interesting  period. 
She  had  just  received  her  dead  child  raised  to  life 
again,  and  was  feeling  that  lively  joy  which  arises 
more  from  the  recovery  than  the  continued  possession 
of  a  valued  blessing.  But  we  must  always  rejoice 
with    trembhng.      The    mountain    never  stands   so 


THE  SHUNAMITE.  S5 

strong  but  it  may  be  moved;  the  sky  wliicli  serenity 
has  cleared  may  again  be  overcast,  and  the  clouds 
return  after  the  rain.  We  are  never  out  of  the  reach 
of  disappointment  in  this  vale  of  tears.  We  are 
vulnerable  in  our  persons,  in  our  connections,  in  our 
possessions.  Innumerable  troubles  of  a  private  or  of 
a  public  nature,  which  no  prudence  could  foresee,  no 
diligence  ward  off,  may  frustrate  our  schemes,  sepa- 
rate us  from  our  friends,  drive  us  from  the  bounds  of 
our  habitation,  and  compel  us  to  go  out,  not  know- 
ing whither  we  go.  "  I  will  bring  the  bhnd  by  a 
way  that  they  knew  not ;  I  will  lead  them  in  paths 
that  they  have  not  known  :  I  will  make  darkness 
light  before  them,  and  crooked  things  straight.  These 
things  will  I  do  unto  them,  and  not  forsake  them." 

After  a  few  years  of  domestic  tranquillity  and  en- 
joyment, the  Shunamite  is  constrained  to  leave  not 
only  her  own  dwelling,  but  even  her  native  country. 
Here  we  have  an  opportunity  to  drop  a  few  words 
concerning  removals  in  general.  We  are  not  abso- 
lutely confined  to  one  spot.  "  The  earth  is  the  Lord's, 
and  the  fulness  thereof;"  and,  as  they  laughed  at  his 
folly,  in  Terence,  who  said  there  was  a  much  better 
moon  at  Athens  than  there  was  at  Corinth,  so  it  would 
be  absurd  to  suppose  that  there  is  a  better  God  in 
one  place  than  in  another. 

Where'er  we  seek  him,  he  is  found, 
And  every  place  is  hallowed  ground. 
While  place  we  seek,  or  place  we  shun, 
,    The  soul  finds  happiness  in  none  ; 
But  with  a  God,  whose  grace  I  know, 
'Tis  equal  joy  to  stay  or  go. 
Could  I  but  cast  where  thou  art  not, 
That  were  indeed  a  dreadful  lot ; 


36  LECTURE   III. 

But  regions  none  foi-loin  I  call, 
Secure  of  finding  Thee  in  all. 

Yet  removals  should  always  be  undertaken,  not  from 
fickleness  and  levity,  but  from  proper  and  weiglity 
reasons.  Some  men  are  never  fixed,  but  always  rov- 
ing hitber  and  tbitber;  and  exemplify  tbe  proverb 
— "A  rolling  stone  gatbers  no  moss."  A  tree  often 
transplanted  seldom  radicates  well,  and  its  fruit  is  weak 
and  sickly.  It  was  tbe  advice  of  a  beatben,  "  Wbere 
tbou  art  well,  keep  tbyself  well,  lest  tbinking  to  meet 
witb  better,  tbou  findest  worse."  Many  difficulties 
sbould  surely  be  borne,  before  people  tbink  of  emigrating 
from  tbeir  own  country.  Tbe  risk  is  commonly  great, 
botb  as  to  profit  and  pleasure.  Tbe  representations  of 
travellers  are  not  always  to  be  depended  upon.  How 
many  of  tbose  wbo  bave  left  England  ("England !  witb 
all  tby  faults,  I  love  tbee  still  "),  and  bave  gone  abroad, 
bave  ruined  tbemselves,  and  mourned  tbeir  inability  to 
return.  Witb  few  exceptions,  Avbere  Providence  bas 
brougbt  us  fortb,  and  brougbt  us  up,  we  sbould  be 
willing  to  abide,  especially  remembering  wbo  bas  said 
— "  Trust  in  tbe  Lord,  and  do  good,  and  dwell  in  tbe 
land,  and  verily  tbou  sbalt  be  fed." 

But  necessity,  bas  no  law.  It  was  famine  tbat  drove 
tbe  Sbunamite  from  ber  own  country.  "  Tben  spake 
Ebsba  unto  tbe  woman  wbose  son  be  bad  restored  to 
life,  saying.  Arise,  and  go,  tbou  and  tbine  bousebold, 
and  sojourn  wberesoever  tbou  canst  sojourn ;  for  tbe 
Lord  batb  called  for  a  famine  ;  and  it  sball  also  come 
upon  tbe  land  seven  years'."  Tbis  is  one  of  tbe  most 
dreadful  arrows  in  God's  quiver.  Happily  for  us  wbo 
bve  in  a  land  wbicb  tbe  Lord  batb  cared  for,  we  are 
incapable  of  knowing  tbe  borrors  of  it  from  experience. 


THE   SHUNAMITE.  87 

But,  ah!  think  what  it  would  be  if  the  heaven  over  you 
was  "brass,  and  the  earth  nnder  3'ou  was  iron — if  a  proph- 
et like  Joel  should  come  and  saj,  "  That  which  the 
palmer-worm  hath  left  hath  the  locust  eaten  ;  and  that 
which  the  locust  hath  left  hath  the  canker-worm  eaten ; 
and  that  which  the  canker  worm  hath  left  hath  the 
caterpillar  eaten.  The  meat-offering  and  the  drink- 
offering  is  cut  off  from  the  house  of  the  Lord ;  the 
priests,  the  Lord's  ministers,  moui'n.  The  field  is 
wasted,  the  land  mourneth ;  for  the  corn  is  wasted,  the 
new  wine  is  dried  up,  the  oil  languisheth.  Be  ye 
ashamed,  O  ye  husbandmen ;  howl,  O  ye  vine-dress- 
ers, for  the  wheat  and  for  the  barley,  because  the  har- 
vest of  the  field  is  perished.  The  vine  is  dried  up, 
and  the  fig-tree  languisheth;  the  pomegranate  tree, 
the  palm-tree  also,  and  the  apple-tree,  even  all  the  trees 
of  the  field,  are  withered;  because  joy  is  withered 
away  from  the  sons  of  men.  The  seed  is  rotten  under 
their  clods,  the  garners  are  laid  desolate,  the  barns  are 
broken  down  for  the  corn  is  withered.  How  do  the 
beasts  groan !  the  herds  of  cattle  are  perplexed,  be- 
cause they  have  no  pasture ;  yea,  the  flocks  of  sheep 
are  made  desolate."  Think  what  it  would  be  to  feed 
on  roots  and  garbage,  and  animals  the  most  offen- 
sive, and  even  human  flesh,  as  delicious  viands.  It 
was  this  that  gave  rise  to  the  pitiful  lamentation, 
"  They  that  be  slain  with  the  sword  are  better  than 
they  that  be  slain  with  hunger  ;  for  these  pine  away, 
stricken  through  for  want  of  the  fruits  of  the  field. 
The  hands  of  the  pitiful  women  have  sodden  their 
own  chfldren  ;  they  were  their  meat  in  the  destruction 
of  the  daughter  of  my  people." 

But  observe  how  long  this  famine  was  to  continue : 


88  LECTUKE   III. 

no  less  than  seven  years !  and  secondly,  see  how  it 
came ;  "  The  Lord  hath  called  for  a  famine,"  says 
Elisha.  David  has  exjoressed  himself  in  similar  lan- 
guage— "  Moreover,  he  called  for  a  famine  upon  the 
land  ;  he  brake  the  whole  staff  of  bread."  It  is  to  in- 
timate what  is  clearly  affirmed  in  other  parts  of  Scrip- 
ture, that  God  is  to  be  acknowledged  in  judgments  as 
well  as  in  mercies;  and  that,  whatever  may  be  the 
second  cause,  he  is  always  the  first.  "  Shall  there  be 
evil  in  a  city,  and  the  Lord  hath  not  done  it?"  "  The 
inhabitant  of  Maroth  waited  carefully  for  good ;  but 
evil  came  down  from  the  Lord  unto  the  gate  of  Jeru- 
salem." Behold,  I  have  created  the  smith  that 
bloweth  the  coals  in  the  fire,  and  that  bringeth  forth 
an  instrument  for  his  work ;  and  I  have  created  the 
waster  to  destroy."  "  Out  of  him  came  forth  the  ar- 
row, out  of  him  the  nail,  out  of  him  the  battle-bow, 
out  of  him  every  oppressor  together," 

It  also  shows  us  with  what  ease  he  can  punish 
or  destroy.  He  has  but  to  speak  and  the  judgment 
obeys  his  call.  He  has  evils  of  every  kind  and  of 
every  degree  awaiting  his  pleasure.  He  says  to  one 
come,  and  it  cometh ;  to  another  go,  and  it  goeth. 
Their  direction  is  unerringly  prescribed; — ^their  ob- 
jects are  sj)ecified ;  their  continuance  is  limited; 
all  they  are  commissioned  to  perform  they  Tuust  exe- 
cute. "  He  doeth  according  to  his  will  in  the  army 
of  heaven ;  and  among  the.  inhabitants  of  the 
earth ;  and  none  can  stay  his  hand,  or  say  unto  Him, 
what  docst  thou?"  One  word  from  God  would 
bring  disease,  and  stop  the  progress  of  the  most  vic- 
torious army ;'  one  word  from  God  would  raise  the 
stormy  wind,  and  sink  a  navy  like  lead  in  the  mighty 


THE   SHUNAMITE.  89 

■waters.  0  that  we  may  feel  our  entire  dependence 
upon  God,  and  acknowledge  Him  in  all  our  ways ; 
wliose  eye  is  upon  us,  and  we  are  not ! 

But  look  at  this  woman,  and  learn  that  it  is  as 
easy  for  God  to  save  as  to  destroy.  "  The  Lord 
knoweth  how  to  deliver  the  godly  out  of  temptation ;" 
while  "  he  reserves  the  ungodly  unto  the  day  of  judg- 
ment to  be  punished."  Sometimes,  indeed,  his  own 
people  are  involved  in  common  calamities :  he  then 
indemnifies  them  in  some  other  way ;  and  though 
they  suffer  with  others,  they  do  not  suffer  like  them. 
But  he  has  often  interposed  for  their  exemption,  and 
sometimes  he  has  appeared  for  them  so  sensibly  as  to 
constrain  their  enemies  to  acknowledge,  that  "  verily 
there  is  a  reward  for  the  righteous,  verily  there  is  a 
God  that  judgeth  in  the  earth."  Thu.s,  Noah  was 
saved  and  the  world  drowned.  Thus,  Lot  was  res- 
cued from  the  overthrow  of  Sodom  and  Gomorrah. 
Thus,  in  all  the  plagues  inflicted  by  Moses,  God  put 
a  difference  between  the  Egyptians  and  the  Israelites. 
And  thus,  in  the  dreadful  calamity  that  was  coming 
upon  Judea,  and  from  which  so  many  must  have 
suffered  and  died,  the  Shunamite  has  a  way  made 
for  her  escape ;  God  informing  the  Prophet  and  the 
Prophet  informing  her :  "  Arise,  and  go  thou  and 
thine  household,  and  sojourn  wheresoever  thou  canst 
sojourn  ;  for  the  Lord  hath  called  for  a  famine  ;  and  it 
shall  also  come  upon  the  land  seven  years." 

This  Avas  a  trial  of  her  faith.  It  is  probable  that 
at  this  season'  there  was  no  natural  appearance  of 
such  a  dearth ;  and  had  the  man  of  God  addressed 
this  to  many,  he  would  have  seemed  to  them  as  one 
that  mocked ;  and  they  would  have  said,  "  Well,  we'll 


40  LECTUEE   III. 

wait  and  try ;  we  shall  do  as  well  as  others."  But 
the  Shunamite  believed  his  word ;  and,  as  faith  can  only 
be  j)roved  by  works,  she  immediately  acts  according 
to  his  suggestion ;  and  taking  a  long  farewell  of  home, 
she  goes  forth — 

"  All  the  world  before  her,  where  to  chose 
Her  place  of  rest,  and  Providence  her  guide." 

The  famine  was  not  universal ;  it  did  not  rage  in 
the  neighboring  country  of  the  Philistines.  Thither 
therefore  she  bends  her  steps,  with  her  husband  and 
her  only  child  (who  would  ask  many  an  artless  question 
by  the  way) ;  and  looking  to  God  for  protection,  she 
enters  a  land  generally  hostile  to  Israel,  but  she  finds 
favor  in  their  eyes. 

Though  nothing  is  said  of  her  while  in  this  state 
of  exile,  we  may  be  assured  that  her  conduct  was  in 
character  with  her  circumstances  and  her  profession ; 
that  the  same  principles  which  had  enabled  her  to 
appear  to  advantage  in  every  former  trying  scene, 
would  qualify  her  to  act  properly  in  this  new  exi- 
gency ;  that  ghe  would  not  faint  in  the  day  of  adver- 
sity, but  submit  herself  under  the  mighty  hand  of  God, 
who  could  exalt  her  in  due  time ;  that  though  ac- 
customed to  ease  and  indulgence  before,  she  would 
stoop  to  labor,  and  frugality,  and  self-denial ;  that  as 
in  such  a  situation  the  eyes  of  many  would  be  upon 
her,  who  would  judge  of  her  religion  by  her,  she 
would  be  careful  to  give  no  offence,  that  the  name  of 
God  should  not  be  blasjihemed  among  the  Gentiles  by 
her  means  ;  yea,  to  be  useful,  to  recommend  amiably 
her  godliness  to  others,  dropjDing  occasional  instruc- 
tion, and  walking  in  wisdom  towards  them  that  were 


THE   SIIUNAMITE.  41 

without.  This  is  what  the  Apostle  enjoins  upon  all 
Christians — "  That  ye  may  be  blameless  and  harm- 
less, the  sons  of  God,  without  rebuke,  in  the  midst  of 
a  crooked  and  perverse  nation,  among  whom  ye  shine 
as  lights  in  the  world  ;  holding  forth  the  word  of  life  ; 
that  I  may  rejoice  in  the  day  of  Christ,  that  I  have 
not  run  in  vain,  neither  labored  in  vain."  And  Avho 
knows  of  what  utility,  during  her  residence  among  the 
Philistines,  this  woman  was  the  instrument  ? 

But  the  seven  years  are  at  length  elapsed,  and  she 
thinks  of  returning  home.  She  would  doubtless  re- 
turn with  feelings  very  different  from  those  with  which 
she  went  forward.  But  alas  !  we  are  oftener  deceived 
on  the  side  of  our  hopes  than  of  our  fears.  She  finds 
better  entertainment  among  strangers  and  foreigners 
than  among  her  own  countrymen. 

Bitlier  some  persons  had  seized  the  estate  by  vio- 
lence, or  probably  those  enlrusted  with  the  manage- 
ment in  her  absence,  had  proved  false,  and  would 
neither  resign,  nor  come  to  any  settlement.  If  the 
latter  supposition  bs  true,  it  shows  us  what  little 
principle  there  is  in  the  world,  and  reminds  us  of  Solo- 
mon's words :  "  Confidence  in  an  unfaithful  man  in 
time  of  trouble  is  like  a  broken  tooth,  and  a  foot  out 
of  joint." 

However  this  may  be,  it  furnishes  us  with  another 
proof  of  the  precariousness  of  treasure  upon  earth, 
where  not  only  "moth  and  rust  doth  corrupt,  but 
where  thieves^  break  through  and  steal."  Well  arc 
the  rich  called  upon,  not  to  "  trust  in  uncertain  riches, 
but  in  the  living  God,  who  givcth  us  richly  all  things 
to  enjoy;"  and  "that  they  do  good,  that  they  be 
rich  in  good  works,  ready  to  distribute,  willing  to  com. 


42  LECTURE   III. 

municate,  laying  up  in  store  for  themselves  a  good 
foundation  against  the  time  to  come."  For  ^e  l^iow 
"  not  what  evil  shall  be  upon  the  earth."  It  is  well, 
therefore,  to  have  something  certain  to  look  to  in 
distress,  and  this  may  be  secured  by  benevolence  and 
liberality  ;  for  "  blessed  is  he  that  considers  the  poor, 
the  Lord  will  deliver  him  in  time  of  trouble." 
"  Blessed  are  the  merciful,  for  they  shall  obtain 
mercy."  "  He  that  hath  pity  upon  the  poor,  lendeth 
unto  the  Lord ;  and  that  which  he  hath  given  will  he 
pay  him  again."  Nothing  is  like  making  Provi- 
dence our  banker.  Nothing  is  like  our  securing  his 
blessing  and  friendship,  who  has  all  hearts  in  his 
hands,  and  all  events  under  his  control.  While  the 
Shunamite  had  property,  she  did  good  with  it,  and 
she  had  no  reason  to  repent.  She  was  vfell  paid 
for  her  accommodation  of  the  Prophet,  in  the  gift 
and  resurrection  of  her  son,  in  keeping  herself  and  her 
family  alive  in  famine,  and  in  the  recovery  of  her  estate. 
This  is  the  event  that  concludes  her  history,  and 
it  is  a  ver3'^  instructive  one.  "  She  went  forth  to  cry 
unto  the  King  for  her  house  and  for  her  land  " — and 
behold  the  marvellousness  of  the  occurrence.  "  The 
King  was  talking  with  Gehazi  of  all  the  great  things 
which  Blisha  had  done,"  at  the  very  time  the  woman 
approached  with  her  suit,  yea,  at  the  very  time  when 
she  herself  happened  to  be  the  subject  of  conver- 
sation. "  And  it  came  to  pass,  as  he  was  telling 
the  King  how  he  had  restored  a  dead  body  to  life,  that 
behold,  the  woman,  whose  son  he  had  restored  to  life, 
cried  to  the  King  for  her  lioiise,  and  for  her  land. 
And  Gehazi  said.  My  Lord,  0  King,  this  is  the  woman, 
and  this  is  her  son  whom  Elisha  restored  to  life." 


THE   SHUNAMITE.  43 

Upon  this  consideration  of  circumstances  depended 
tlie  immediate  recovery  of  her  property  and  arrears. 
"  And  when  the  king  asked  the  woman,  she  told  him. 
So  the  king  appointed  unto  her  a  certain  of&cer,  say- 
ing, Restore  all  that  was  hers,  and  all  the  fruits  of  the 
field  since  the  day  that  she  left  the  land,  even  until 
now." 

Everything  in  our  world  is  providential.  Our  Saviour 
teaches  us  that  nothing  is  beneath  His  notice,  however 
minute.  A  sparrow  falleth  not  to  the  gTound  without 
our  Heavenly  Father ;  and  the  hairs  of  our  head  are 
all  numbered.  But  besides  the'  ordinary  course  of 
Providence,  there  are  two  classes  of  occurrences  men- 
tioned often  in  the  Scripture.  The  one  is  miraculous^ 
the  other  is  what  we  call  eventful.  The  former  is  con- 
trary to  the  laws  of  nature,  or  above  them ;  the  latter  is 
not  an  immediate  effect  produced  by  an  exertion  of 
divine  power,  but  a  display  of  wisdom  taking  things  as 
they  are,  and  giving  them  a  jDcculiar  union  and  result. 
In  a  word,  though  it  be  not  miraculous,  it  is  marvellous, 
and  shows  much  of  the  agency  of  God  ;  and  this  sort 
of  occurrences  concerns  us  more  than  the  miraculous. 
For  miracles  have  ceased,  but  God  continues  to  rule 
over  all ;  and  by  his  secret  influence  can  so  direct 
persons,  circumstances,  and  events,  as  to  make  tliem 
easily  work  together  for  our  good. 

This  being  premised,  observe  how  critical  was  this 
moment  for  the  Shunamite.  The  king  talking  with 
Gehazi,  and  Gehazi  talking  of  her.  Shall  we  call 
this  chance,  fortune,  luckiness  ?  How  much  depended 
upon  Joseph's  elevation  ;  even  the  salvation  of  Egypt 
and  of  his  fathers  house.  This  depended  upon  his 
interpretation  of  Pharaoh's  dream.      This  depended 


44  LECTURE   III. 

upon  liis  imprisonment  with  the  chief  butler  and  baker. 
This  depended  upon  his  being  a  servant  in  Potiphar's 
house.  But  all  depended  upon  his  life ;  and  how 
came  he  to  be  saved  alive  ?  His  brethren  hated  him, 
and  when  he  comes  into  the  field  thej  agree  to  murder 
him.  But  one  little  circumstance  diverted  them  from 
their  purpose — "  And  they  sat  down  to  eat  bread : 
and  they  hfted  up  their  eyes  and  looked,  and,  behold, 
a  company  of  Ishmaelites  came  from  Gilead,  with  their 
camels  bearing  spicery,  and  balm,  and  myrrh,  going  to 
carry  it  down  to  Egypt.  And  Judah  said  unto  his 
brethren,  what  profit  is  it  if  we  slay  our  brother,  and 
conceal  his  blood  ?  Come,  and  let  us  sell  him  to  the 
Ishmaelites,  and  let  not  our  hand  be  upon  him ;  for 
he  is  our  brother,  and  our  flesh.  And  his  brethren 
were  content.  Then  there  passed  by  Midianites, 
merchantmen ;  and  they  drew  and  lifted  up  Joseph 
out  of  the  pit,  and  sold  Joseph  to  the  Ishmaelites  for 
twenty  pieces  of  silver ;  and  they  brought  Joseph  into 
Egypt."  Was  their  passing  by  at  this  moment,  and  in 
this  part  of  the  plain,  accidental?  Moses  was  doomed 
to  perish  by  a  cruel  edict.  Three  months  his  mother 
hid  the  fair  child ;  but  "  when  she  could  no  longer 
hide  hun,  she  took  for  him  an  ark  of  bulrushes,  and 
daubed  it  with  slime  and  with  pitch,  and  put  the 
child  therein ;  and  she  laid  it  in  the  flags  by  the  river's 
brink.  And  the  daughter  of  Pharaoh  came  down  to 
wash  herself  at  the  river;  and  her  maidens  walked 
along  by  the  river's  sid-e  ;  and  when  she  saw  the  ark 
among  the  flags,  she  sent  her  maid  to  fetch  it.  And 
when  she  had  opened  it,  she  saw  the  child ;  and  behold, 
the  babe  wept.  And  she  had  compassion  on  him,  and 
said,  this  is  one  of  the  Hebrews'  cliildren."     What 


THE   SHUNAMITE.  45 

brought  her  down  at  this  j  uncture,  and  to  this  ver}''  spot  ? 
When  we  consider  Moses  as  a  historian,  a  lawgiver,  a 
dehverer ;  and  that  all' — his  life,  his  gi'oatness — all  was 
suspended  upon  these  circumstances,  can  we  suppose 
that  the  circumstances  were  contingent  ?  David's  first 
fame  was  derived  from  his  carrying  victuals  to  his 
brethren  in  the  army ;  and  from  his  arrival,  just  at  the 
time  when  the  Philistines  came  forth  and  defied  the  armies 
of  the  living  God,  and  they  fled  back  from  his  approach. 
Saul  pursued  after  him  in  the  wilderness  of  Maon ; 
"  And  Saul  went  on  this  side  of  the  mountain,  and 
David  and  his  men  on  that  side  of  the  mountain ; 
and  David  made  haste  to  get  away  for  fear  of  Saul ; 
for  Saul  and  his  men  compassed  David  and  his  men 
round  about,  to  take  them.  But  there  C3,me  a  mes- 
senger unto  Saul,  saying.  Haste  thee,  and  come ;  for 
the  Philistines  have  invaded  the  land.  Wherefore, 
Saul  returned  from  pursuing  after  David,  and  went 
against  the  Philistines ;  therefore  they  called  that 
place  Sela-hamma-lekoth."  Upon  what  hangs  Mor- 
decai's  elevation  ?  Upon  an  hour's  restlessness.  "  On 
that  night  could  not  the  king  sleep ;  and  he  com- 
manded to  bring  the  book  of  records  of  the  chronicles, 
and  they  were  read  before  the  king."  Forty  men  had 
banded  together,  and  bound  themselves  under  a  curse 
that  they  should  not  eat  or  drink  till  they  had  killed 
Paul.  He  was  delivered,  not  by  miracle,  but  by  the 
report  of  his  sister's  son,  who  had  casually  heard  the 
scheme  of  the  assassins. 

And  who,  in  the  course  of  a  few  years,  has  not 
met  with ,  some  remarkable  incidents  of  this  nature  ? 
Though  it  is  not  necessary  to  publish  them,  yet  we 
should  do  well  to  remember  them,  for  the  purposes 


46  LECTURE   III. 

of  gratitude  and  encouragement.  "  He  that  will 
observe  Providences  will  never  want  Providences  to 
observe,"  says  an  old  divine  ;  and  says  David,  "  Whoso 
is  wise,  and  will  observe  these  things,  even  they  shall 
understand  the  loving-kindness  of  the  Lord."  Eli- 
jah's receiving  his  food  by  ravens  was  miraculous, 
and  so  was  the  multiplication  of  the  widow's  oil ; 
but  is  not  the  hand  of  God  to  be  seen  in  giving  us 
day  by  day  our  daily  bread,  in  giving  us  skill  to 
seize  opportunities  and  advantages,  in  raising  us  up 
friends,  in  bringing  us  relief  from  very  unlikely  sources? 

Thus  far  we  have  traced  the  history  of  this  female 
worthy.  More  we  should  have  been  glad  to  know 
respecting  her,  but  the  Scripture  now  becomes  silent. 
We  have  seen  that  she  was  "a  great  woman"  even 
in  circumstances.  But  this  vv^as  the  least  part  of  her 
praise,  and  no  part  of  her  character.  She  did  not 
derive  her  importance  from  external  pageantry,  from 
rank,  or  fortune,  but  from  personal  and  religious 
endowments. 

Her  goodness  is  not,  like  her  greatness,  expressly 
mentioned.  This  was  to  be  read  in  her  life,  in  her 
temper,  in  her  actions  ;  and  there  it  has  undeniably 
appeared. 

I  have  held  up  the  picture  ;  and  while  I  wish  you 
to  observe  the  whole  figure,  you  cannot  fail  to 
observe  particular  features — her  kindness,  her  discre- 
tion, her  contentment,  her  faitli,  her  self-possession, 
her  obedience  to  the  leg-dings  of  Providence.  These 
excellencies  are  seen  in  her,  not  separately  and  inde- 
pendently, but  aiding  each  other,  and  blending  together 
like  the  colors  in  the  rainbow,  to  make  a  beautiful 
whole. 


THE   SHUNAMITE.  47 

She  shines  by  not  seeking  to  shine.  There  is 
nothing  eccentric  in  her  motions.  She  does  not 
throw  herself  out  of  her  own  proper  sphere  of  action  ; 
she  never  despises  the  duties  of  relative,  and  domestic, 
and  common  life.  She  not  only  attends  to  the  sub- 
stance of  duty,  but  to  all  its  decencies^  to  all  the  pro- 
prieties of  time  and  place  and  manner. 

But  she  was  not  untried — and  we  are  glad  she 
was  not.  A  person  that  pa.^ed  through  the  world 
smoothly  and  without  changes,  would  be  a  poor 
insipid  character,  and  a  poor  unedifying  example. 
Polishing  is  the  effect  of  friction.  The  Son  of  God 
himself  was  "  made  perfect  through  suffering,"  and 
the  afflictions  of  his  peoj^le  "  work  out  for  them  a  far 
more  exceeding  and  eternal  weight  of  glory."  Much 
of  the  excellency  of  this  woman  was  derived  from  her 
difficulties ;  her  graces,  like  the  stars,  shining  in  and 
by  the  darkness  of  the  night. 

My  female  readers,  "  be  not  slothful,  but  followers 
of  them  who,  through  faith  and  patience,  inherit  the 
promises."  And  bo  not  discouraged ;  what  she  was, 
why  may  not  you  become  ?  With  Him  is  the  resi- 
due of  the  Spirit,  "  who  gives  to  all  liberally,  and 
upbraideth  not." 

And  though,  in  your  resemblance  of  her,  your 
name  may  not  be  published  to  the  world  or  handed 
down  to  future  generations,  yet  be  sure  that  unos- 
tentatious goodness  in  your  circumstances  will  not 
wholly  escape  the  notice  of  others,  while  it  will  be 
recorded  in  a  book  of  remembrance,  and  acknowl- 
edged before  an  assembled  imiverse. 

The  Judge  of  worth  estimates  actions,  not  accord- 
ing to   bulk  and    splendor,    but   according  to   their 


48  '  LECTURE   III. 

utility,  their  importance,  and  the  humble  and  self-deny- 
ing principles  from  which  they  are  performed  ;  and  in 
his  view,  a  female  moving  along  the  vale  of  life, 
filling  up  her  station  with  cheerfulness  and  decorum, 
and  discharging  duties  which,  though  they  are  com- 
mon and  seem  little,  are  the  most  essential  to  the 
welfare  and  happiness  of  the  human  race,  is  worthy 
of  more  praise  than  a  Semiramis  or  a  Zenobia,  ruling 
nations,  heading  armies,  and  lauded  to  the  skies. 


LECTURE  IV. 

MAEY    MAGDALENE. 

PAET  I. 

Mary,  called  Magdalene,  out  of  whom  went  seven  devils. 

Luke,  viii.  2. 

This  female,  it  has  commonly  been  supposed,  was  a 
woman  of  infamy,  and  the  sinner  who  in  the  house  of 
the  Pharisee  washed  the  Saviour's  feet  with  her  tears, 
and  wiped  them  with  the  hairs  of  her  head  ;  and  hence 
it  is  that  a  place  in  our  own  metropolis,  appropriated 
to  an  unhappy  class  of  beings,  is  named  after  her,  and 
called  "  The  Magdalene." 

If  we  do  not  accede  to  this  conclusion,  it  is  not 
from  a  wish  to  be  singular,  or  from  a  disposition  that 
seems  offended  at  the  sovereignty  of  divine  goodness. 
For  has  he  not  a  right  to  do  what  he  will  with  his 
own ?  and  is  our  eye  evil  because  he  is  good ?  "If 
God,  willing  to  make  his  power  known,"  and  "  to  show 
the  exceeding  riches  of  his  grace,"  sometimes  calls  the 
vilest  of  the  vile,  it  surely  becomes  us  to  adore  the 
author,  and  to  congratulate  the  subject  of  such  a 
wonderful  salvation.  But  it  is  because  we  ought  not 
to  believe  without  evidence ;  and  th'ere  is  no  evidence, 

3 


60  LECTUEE   IV. 

whatever,  to  prove  tliat  she  was  such  a  character  as  she 
has  generally  been  imagined. 

She  was  of  Magdala,  and  all  we  know  of  her  con- 
cerns her  singular  affliction ;  the  regard  she  paid  to  her 
deliverer ;  and  the  honor  she  received  from  him. 

Her  affliction  is  expressed  by  her  having  "seven 
devils."  This  is  several  times  mentioned  as  something 
well  known,  and  by  which  she  was  distinguished.  The 
question  is,  what  does  the  expression  import  ? 

Some  suppose  that  she  was  possessed  with  a  num- 
ber of  real  individual  personages  or  beings,  called 
demons.  According  to  them,  about  the  time  of  our 
Saviour's .  incarnation,  evil  spirits  were  permitted  to 
inhabit  even  the  bodies  of  men,  in  order  to  render  his 
dominion  over  the  powers  of  darkness  more  obvious ; 
and  to  show,  by  sensible  instances,  that  he  came  to 
"  destroy  the  works  of  the  devil."  Much  has  been 
said  in  favor  of  this  notion,  and  it  has  been  defended 
principally  by  two  arguments.  First,  that,  in  several 
places,  the  possessed  of  devils  are  distinguished  from 
all  other  patients ;  and  second^,  that  things  were 
uttered  by  them,  implying  consciousness  and  intelli- 
gence, which  could  not  have  proceeded  from  any  who 
were  only  physically  diseased. 

Others  have  been  disposed  to  inquire,  how  the 
phrase  was  understood  by  those  among  whom  it  was 
originally  and  familiarly  used.  Now,  say  they,  it  is 
certain  that  the  Jews  were  accustomed  to  personify 
mental  and  bodily  quahties,  and  that  they  employed 
the  Avords  "  evil  spirit,"  and  "  devil,"  to  signify  any 
noted  malady  or  grievous  infirmity. 

Thus,  Saul's  mprbid  melancholy  was  called  an 
"  evil  spirit,  and  which,  therefore,  music  drove  away. 


MARY   MAGDALENE.  51 

Eeferring  to  what  they  judged  the  mopish  and  ill-na- 
tured reserve  and  abstemiousness  of  John,  his  enemies 
said,  "He  hath  a  devil."  With  regard  to  the  supposed 
extravagance  of  our  Saviour,  the  Scribes  and  Pha- 
risees said,  "He  hath  a  devil,  and  is  mad ;  why  hear 
ye  him?"  And,  regarding  the  woman  bowed  down 
with  a  spirit  of  infirmity,  our  Lord  says,  "  Ought 
not  this  daughter  of  Abraham,  whom  Satan  hath 
bound,  lo,  these  eighteen  years,  to  be  loosed  from 
this  bond  on  the  Sabbath-day  ?"  For  it  was  sup- 
posed that,  as  Satan  was  the  first  introducer  of  evil 
and  the  original  of  all  misery,  so  he  exercised  a 
peculiar  agency  still,  in  the  production  of  evils,  as 
was  seen  in  the  story  of  Job's  successive  inflic- 
tions. 

The  word  "  seven  devils "  means  not  a  precise  and 
certain,  but  a  large  and  an  indefinite  number;  and 
hence  we  see  in  what  a  state  of  dreadful  suffering  and 
peril  this  woman  was  found  laboring. 

But  from  this  complication  of  evils  and  maladies, 
our  Saviour  had  delivered  her ;  nor  was  she  insensible 
of  the  obligations  she  was  under  to  his  pity  and  power 
on  her  behalf.  "We  read  of  her,  therefore,  "  with 
Joanna  the  wife  of  Chuza,  Herod's  steward,  and 
Susanna,  and  many  other  women,"  as  "  ministering 
unto  him  of  their  substance." 

This,  with  regard  to  our  Saviour  himself,  implies 
indigence  and  dependence.  He  who  "  was  rich  for  our 
sakes  became  poor  "^ — so  poor  as  that,  while  "  foxes  had 
holes  and  the  birds  of  the  air  had  nests,  the  Son  of 
man  had  not  where  to  lay  his  head  " — so  poor  as  to  be 
a  pensioner,  suppHed  by  the  very  creatures  he  made 
and  sustained. 


62  LECTURE   IV. 

With  regard  to  Mary,  this  reminds  us  of  three 
things : — 

1st,  Of  lier  condition  in  life.  She  was  a  woman 
of  "  substance."  A  very  few  of  such  adhered  to  our 
Lord  in  the  days  of  his  flesh ;  and  in  no  age  of  the 
Church  have  they  been  numerous.  To  them  his 
cause  has  never  been  greatly  indebted,  and  they  have 
seldom  done  so  much  for  its  support  and  spread  as 
the  lower  classes  and  common  people.  Their  mode 
of  life  often  disables  them.  They  live  up  to  their 
means,  if  not  beyond  them.  They  are  not  satisfied 
with  a  decent  and  allowable  distinction  from  the  vul- 
gar. They  must  be  fine  and  splendid — others  must 
not  outshine  them.  The  same  system  also  must  be 
perpetuated  in  their  family ;  and  hence  so  much 
anxiety  to  lay  up  for  the  children.  It  is  lamentable 
to  think  that  a  small  part  of  what  is  often  wasted  in 
dress  and  furniture,  in  table  luxury  and  fashionable 
amusement,  would  be  sufficient  to  evangelize  a  vil- 
lage, support  a  school  for  the  children  of  the  needy, 
succor  the  poor  who  are  ready  to  perish,  and  make 
the  widow's  heart  to  sing  for  joy. 

Secondly,  It  reminds  us  of  Mary's  generosity  and 
liberality.  She  was  aware  of  the  design  and  value 
of  property.  She  answered  the  claims,  and  enjoyed 
the  pleasure  of  benevolence.  She  did  good,  was 
"rich  in  good  works,  ready  to  distribute,  willing  to 
communicate." 

Thirdly,  It  shows  her  gratitude.  Her  liberality, 
indeed,  in  this  case,  was  not  so  much  charity,  as  a 
proper  return  for  the  benefits  she  had  received  from 
her  Lord.  What  was  a  little  property  to  the  free- 
dom, and  ease,  and  health,  and  enjoyment  to  which 


MARY   MAGDALENE.  53 

she  was  now  restored  ?  Had  lier  maladies  continued, 
liow  mncli  Avould  she  have  expended  upon  hired  at- 
tendants, useless  remedies,  and  physicians  of  no  value  ? 
If  religion  makes  frequent  calls  on  the  liberality  of 
Christians,  Christians  should  remember  Avhat  demands 
it  has  upon  them.  How  much  do  we  owe  to  it, 
even  as  to  temporal  good  things,  for  "  godliness  has  the 
promise  of  the  life  that  now  is,"  as  well  as  "  of  that  which 
is  to  come."  Had  not  the  Gospel  taught  them  to  ab- 
stain from  vices  which  consume  property,  and  ener- 
vate the  constitution  ;  induced  them  to  nise  early  instead 
of  wasting  their  strength  by  lying  late  in  bed,  and  to 
be  active  and  diligent  instead  of  being  slothful  and 
self-indulgent — what  poor  creatures  might  they  have 
been,  and  how  much  of  what  they  now  possess  might 
they  have  expended  in  vanity  and  vexation  of  spirit. 

But  where  have  I  led  you  ?  Mary  was  under 
greater  obligations  to  her  Lord  and  Saviour  than 
what  were  derived  from  her  bodily  deliverance.  He 
had  saved  her  soul  with  an  everlasting  salvation ;  he 
had  blessed  her  with  all  spiritual  blessings  in  heavenly 
places ;  he  had  numbered  her  with  his  saints,  and 
admitted  her  into  the  household  of  faith  ; — and  would 
not  his  love  in  all  this,  constrain  her  to  live  not  to 
herself  but  to  him  ? 

Come  forward.  Christian,  and  tell  us  what  he  has 
done  for  thy  soul.  Has  he  not  delivered  thee  from 
the  wrath  to  come  ?  Has  he  not  freed  thee  from  the 
bondage  of 'corruption,  and  brought  thee  into  the 
glorious  liberty  of  his  children?  Has  he  not  called 
thee  to  inherit  a  kingdom  prepared  before  the  foun- 
dation of  the  world  ?  Has  he  not  redeemed  thee 
by  his  precious  blood?     And  is  he  not  ever  living  to 


64  LECTUKE  IV. 

make  intercession  for  thee,  and  to  make  all  things 
work  together  for  thj  good  ?  And  will  you  refase  him 
a  little  pecuniary  assistance  ?  What  ought  to  be  the 
one  question  with  you,  but  "  What  shall  I  render 
to  the  Lord  for  all  his  benefits  towards  me?"  and 
what  your  resolution,  but — 

AH  that  I  am  and  all  I  have, 

Shall  be  for  ever  tbiue ; 
Whate'er  my  duty  bids  me  give, 

My  cheerful  bauds  resign. 

Yet,  if  I  might  make  some  reserve, 

And  duty  did  not  call, 
I  love  my  God  with  zeal  so  great. 

That  I  should  give  him  all. 

But  you  ask,  can  we  "  minister"  to  him  now  ?  Had 
I  lived  when  he  was  upon  earth,  I  would  gladly  have 
shown  him  every  token  of  regard,  I  would  have  pressed 
him  to  my  dwelling,  and  I  would  have  made  every 
sacrifice  to  meet  not  only  his  wants  but  his  desires. 

Well,  he  is  still  in  the  world ;  not  indeed  corpo- 
really, yet  in  such  a  manner  as  to  try  and  prove  the 
sincerity  of  your  professed  affection.  Look  to  his 
church,  look  to  his  ministers,  look  to  his  members, 
look  to  his  poor,  and  hear  him  say,  "he  that  receiveth 
these  receiveth  me ;"  "  inasmuch  as  ye  did  it  unto  one 
of  the  least  of  these  my  brethren,  ye  did  it  unto  me." 

He  who  cured  Mary  by  a  miracle,  could,  by  the 
exertion  of  the  same  power,  have  easily  maintained 
himself  without  her  ministrations ;  but  he  was  pleased 
to  be  indebted  to  her  bounty,  and  to  make  the  relief 
she  dispensed,  the  means  of  dignifying  her  charajcter. 
And  thus  it  is  now.  He  is  Almighty,  and  indepen- 
dent of  us  in  his  resources,  bvit  not  in  his  dispensations 


MARY   MAGDALENE.  55 

and  condescension.  He  could  fulfd  his  designs  and 
carry  on  his  work  without  us ;  but  he  chooses  to 
engage  and  employ  us,  for  our  sakes  rather  than  his 
own  ;  to  evince  our  dispositions,  to  exercise  our  tal- 
ents, to  improve  our  graces,  and  to  honor  and  reward 
our  services. 

But  we  are  led  to  view  this  female  not  only  as  a 
grateful  and  generqus^ontributgrjo  his  support,  but  Y 
as  an  attendant  on  his  ministry.  "  He  vv^ent  through- 
out every  city  and  village,  preaching  and  showing 
the  glad  tidings  of  the  kingdom  of  God ;  and  the 
twelve  were  with  him,  and  certain  women  which  had 
been  healed  of  evil  spirits  and  infirmities ;"  and  the 
first  of  the  number  is  said  to  be  Mary,  called  Magda- 
lene." We  cannot  wonder  at  this  part  of  her  conduct. 
Who  would  not,  if  it  had  been  in  their  power,  have 
followed  such  a  teacher  whithersoever  he  went,  hang- 
ing upon  his  lips,  and  wondering  at  the  gracious 
words  that  proceeded  out  of  his  mouth?  Yet  this 
part  of  her  conduct  is,  perhaps,  liable  to  an  exception- 
able kind  of  imitation.  It  may  be  necessary  there- 
fore to  observe  that  there  was  something  peculiar  in 
this  case.  The  excitement  was  extraordinary,  "  never 
man  spake  like  this  man,"  Our  Lord  was  near  to 
justify  her.  Mary  was  a  woman  of  property,  and  it 
would  seem  had  no  family  ties ;  nor  is  it  likely  that 
she  thus  always  attended  our  Saviour,  but  only  on 
particular  and  occasional  excursions.  However  this 
may  be,  we  -are  sure  that  her  example  is  not  recorded 
to  sanction  those  females  who  are  idle,  wandering 
about  .from  house  to  house,  even  in  religious  habitudes, 
and  roving  after  favorite  preachers,  to  the  neglect 
of  common   and  relative   duties.     Eccentric  zeal  is 


66  LECTURE   IV. 

commonly  more  hurtful  than  beneficial ;  public  and 
ostentatious  actions  are  much  more  to  be  suspected 
than  the  regular  sober  engagements  of  our  stations ; 
which,  being  performed  without  notice,  require  prin- 
ciple to  produce  them.  In  the  course  of  my  own 
observation,  I  have  met  with  females  whose  zeal  has 
exceeded  their  discretion ;  they  have  been  led  astray 
by  their  favorite  preachers ;  and  through  their  un- 
seasonable absences  from  home,  and  the  frequency  and 
lateness  of  their  services,  they  have  injured  maternal 
economy,  disaffected  the  minds  of  their  husbands, 
deranged  domestic  order,  and  caused  their  good  to  be 
evil  spoken  of.  Yet  when  reproved,  they  have  resented 
it ;  and  when  reproached,  they  have  considered  them- 
selves as  suffering  for  righteousness'  sake.  The  Lord 
preserve  you  from  errors  on  the  right  hand  as  well 
as  on  the  left ;  may  he  teach  and  enable  you  to  "  walk 
circumspectly,  not  as  fools  but  as  wise ;"  and  may 
"  your  love  abound  yet  more  and  more  in  knowledge 
and  in  all  judgment,  that  you  may  approve  things 
that  are  excellent,"  and  be  not  only  "  sincere,"  but 
"  without  offence  till  the  day  of  Christ." 

Mary  attended  our  Saviour  in  his  last  journey  from 
Galilee  to  Jerusalem,  and  was  a  mournful  spectator  of 
his  crucifixion,  "  Now  there  stood  by  the  cross  of 
Jesus,  his  mother,  and  his  mother's  sister,  Mary  the 
wife  of  Cleopha^  and  Mary  Magdalene."  These 
good  women  were  not  there  with  any  view  to  his 
deliverance  ;  for  what  in  silch  a  case  could  they  have 
effected? — but  to  sympathize  with  him,  to  observe 
his  behavior,  to  hear  and  record  his  dying  words, 
and  to  show  how  willing  they  were  to  be  known  as 
his  followers,  and  to  suffer  with  him. 


MARY   MAGDALENE.  67 

And  herein  tliey  appear  to  peculiar  advantage  :  for 
when  all  tlie  disciples,  (except  John,  and  he  at  first 
fled,)  had  forsaken  their  Lord,  tli£sc  females  were  not 
deterred  bj  the  dreadfulnoss  of  the  scene,  the  re- 
proaches of  the  priests  and  scribes,  or  the  furj  of  the 
populace.  What  affection  and  courage  were  here ! 
and  one  of  these  was  produced  by  the  other ;  for  "  per- 
fect love  casteth  out  fear."  In  difficult  duties  and 
trials,  much  depends  upon  conviction,  but  more  upon 
affection.  "  Love  is  strong  as  death — many  waters 
cannot  quench  love,  neither  can  the  floods  drown  it." 

Our  Saviour  has  now  yielded  up  the  ghost,  and 
w^e  find  Mary  Magdalene  one  of  the  few  who  attended 
his  burial.  For  when  Joseph  had  gone  "to  Pilate 
and  begged  the  body  of  Jesus,  he  took  it  down  and 
wrapped  it  in  linen,  and  laid  it  in  a  sepulchre  that 
was  hewn  in  stone,  wherein  never  man  before  was 
laid ;"  and  "  the  women,  also,  which  came  with  him 
from  Galilee,  followed  after ^  and  beheld  the  sepulchre, 
and  how  his  body  was  laid,  and  they  returned  and 
prepared  spices  and  ointments."  This  was  in  order 
to  embalm  his  precious  corpse.  The  action  was  of  a 
mixed  nature.  It  was  expressive  of  attachment,  but 
it  betrayed  a  want  of  reflection  and  faith.  Had  they 
remembered  the  language  of  David's  prophecy,  had 
they  believed  what  he  himself  had  often  told  them, 
that  he  should  rise  again  the  third  day,  they  would 
not  have  thought  of  embalming  him  who  could  see 
no  corruption.  But  "  a  bruised  reed  he  will  not  break, 
and  smoking  flax  will  he  not  quench."  He  will  not 
cast  away  his  people  for  their  imperfections.  He  look- 
eth  to  the  heart,  and  in  their  endeavors  to  honor 
him,  he  pardons  the  evil  and  accepts  the  good.    Mary's 

3* 


58  LECTURE  IV. 

conduct,  therefore,  notwithstanding  its  infirmity  and 
error,  is  recorded  with  approbation. 

Nothing  can  be -more  interesting  than  the  remain- 
ing passages  of  her  history,  but  the  review  of  these 
must  be  reserved  to  another  opportunity. 

In  the  meantime  keep  in  memory  what  you  have 
received,  and  be  experimental  and  practical  proofs, 
that  "  whatsoever  things  were  written  aforetime  were 
written  for  our  learning,  that  we  through  patience 
and  comfort  of  the  Scriptures  might  have  hope." — 
"  Be  ye  not  slothful,  but  followers  of  them  who 
through  faith  and  patience  inherit  the  promises." 


LECTURE  V. 

MARY    MAGDALENE. 


PAET  II. 

Now  when  Jesus  was  riseu  early  the  first  day  of  the  week,  he 
appeared  first  to  Mary  Magdalene,  out  of  whom  he  had  cast  seven 
devils. — Maek,  xvi.  9. 

We  now  resume  the  history  of  this  extraordinary 
female.  We  have  seen  her  our  Lord's  patient,  and 
delivered  by  him  from  a  tremendous  calamity.  We 
have  seen  her  grateful,  and  ministering  to  his  temporal 
wants.  We  have  seen  her  a  zealous  attendant  on  his 
ministry,  an  heroical  spectator  of  his  death,  and  a 
deep  mourner  at  his  burial. 

Let  us  now  proceed. 

Mary  sleeps,  but  her  heart  waketh,  and  she  is 
up  early,  and  "  at  the  sepulchre  while  it  is  yet  dark." 
This  was  the  first  day  of  the  week,  and  the  first 
Christian  Sabbath,  called  the  "  Lord's  Day,"  in 
memory  of  his  rising  from  the  dead  and  resting 
from  his  work  of  redemption,  as  God  did  from  his 
work  pf  creation  ;  and  equally  and  infinitely  deserving 
to  be  pronounced  "  very  good."  Since  then,  how 
many  of  these  all-important  seasons  have  revolved. 


60  LECTUEE   V. 

Fifty-two  of  tliese  "  days  of  the  Son  of  man  "  have 
annually  returned.  How  many,  then,  in  1853  years, 
have  blessed  the  world !  And  in  these  ninety-six 
thousand,  three  hundred  and  fifty-six  sabbaths,  how 
many  prayers  have  been  offered,  how  many  praises 
have  been  sung,  how  many  words  of  eternal  life  have 
been  delivered,  how  many  have  been  turned  from 
darkness  to  light,  and  what  signs  and  wonders  have 
been  done  "  in  the  name  of  the  holy  child  Jesus :" — and 
how  many,  encouraged,  refreshed,  and  strengthened  in 
the  way  everlasting,  have  "  called  the  Sabbath  a  de- 
light, the  holy  of  the  Lord,  honorable,"  and  have 
gratefully  and  adoringly  said,  "  This  is  the  day  the 
Lord  hath  made,  we  will  rejoice  and  be  glad  in  it !" 

Mary  leads  us  back  to  the  very  commencement  of 
the  first  of  this  immense  and  all-important  series. 

Early  as  she  was  at  the  sepulchre,  some  one  had  been 
there  before  her,  for  "  she  saw  Jihe  stone  taken  away." 
This  had  occasioned  her  great  anxiety  as  she  was 
coming  ;  but  when  arrived  she  saw  how  groundless  her 
apprehensions  had  been.  This  is  not  the  only  instance 
in  which  the  followers  of  Christ  have  found  things 
better  than  their  forebodings  and  fears.  Duties,  in 
prospect  and  imagination  deemed  impracticable,  and 
trials  insupportable,  have  been  easily  performed  and 
endured,  when  the  proper  and  actual  season  came. 
"  All  these  things  are  against  me,"  said  Jacob,  when 
all  were  working  together  for  him  ;  and  after  awhile, 
he  found  it  as  clear  as  it  w'as  true.  The  Lord  gives 
grace  to  help  in  time  of  need,  according  to  the  prom- 
ise, "  as  thy  days  so  shall  thy  strength  be." 

Without  stopping  to  make  any  inquiry,  and  taking 
it  for  granted  that  the  body  was  removed,  either  by 


MARY   MAGDALENE.  61 

fiiends  or  foes,  "  slie  runneth,  and  cometh  to  Simon 
Peter,  and  to  the  other  disciple  whom  Jesus  loved,  and 
saith  unto  them,  They  have  taken  away  the  Lord  out 
of  the  sepulchre,  and  we  know  not  where  they  have  laid 
him."  Why  did  she  not  think  that  probably  or  pos- 
sibly he  might  be  risen  ?  But  she  is  disconcerted  and 
disturbed  by  the  very  thing  that  naturally  and  ob- 
viously tended  to  convince  and  comfort  her. 

It  is  easy  to  imagine  how  strangely  this  would  ap- 
pear to  herself  afterwards.  But  in  a  cloudy  and  dark 
day,  and  while  the  mind  is  under  the  pressure  of  some 
powerful  gTief,  such  perplexing  thoughts  arise,  and 
such  improbable  conclusions  are  drawn,  as  render  us, 
in  review  and  reflection,  a  wonder  to  ourselves.  "  I 
said  in  my  haste,  I  am  cut  off  from  before  thine  eyes ; 
nevertheless  thou  heardest  the  voice  of  my  supplica- 
tion when  I  cried  unto  thee." 

What  was  the  effect  of  her  communication  ?  "  Peter 
therefore  went  forth,  and  that  other  disciple,  and 
came  to  the  sepulchre.  So  they  ran  both  together  :  and 
the  other  disciple  did  outrun  Peter,  and  came  first  to 
the  sepulchre." 

It  is  j)leasing  to  observe,  that  though  Peter  had 
sadly  denied  his  Lord,  he  has  not  forsaken  the  com- 
pany of  the  disciples,  neither  is  he  forsaken  by  them. 
The  Saviour  had  looked  upon  him  not  only  with  an 
eye  of  reproof,  but  of  compassion,  and  melted  him  into 
repentance ;  and  his  disciples  had  imbibed  his  temper, 
and  were  disposed  to  "  restore  a  brother  overtaken  in 
a  fault,  in  the  spirit  of  meekness,  considering  them- 
selves lest  they  also  should  be  tempted." 

It  is  worthy  also  of  notice,  how  constantly  we  find 
Peter  and  John    connected  in   the   sacred  history. 


62  LECTUEE  V. 

What  was  the  reason  of  their  peculiar  intimacy? 
Each  of  them  had  a  brother  among  the  apostles ;  but 
"  there  is  a  friend  that  sticketh  closer  than  a  brother." 

Attachments  often  depend  on  things  which  are  not 
easily  described  or  accounted  for,  or  even  ascertained. 
It  is  commonly  supposed  that  those  who  attract  each 
other  and  unite,  must  resemble  each  other.  But 
Peter  and  John  seem  to  have  been  more  dissimilar 
than  any  other  two  of  the  apostles.  Yet  may  not 
.this  very  circumstance  have  been  one  of  the  causes 
of  their  peculiar  union  and  fellowship  ?  Peter  knew 
that  the  excellencies  of  John  were  opposed  to  his 
own  imperfections,  and  would  tend  to  meet  and  rec- 
tify them. 

And  this  leads  us  to  remark  how  God  varies  his 
gifts,  and  how  different  are  the  endowments  of  good 
men.  John  was  more  contemplative,  Peter  more 
active  ;  John  was  more  patient  and  affectionate,  Peter 
more  eager  and  severe ;  John  was  the  eye,  Peter  the 
hand ;  John  outruns  Peter,  Peter  outbraves  John ; 
John  looks  into  the  sepulchre,  Peter  enters. 

"  Then  cometh  Simon  Peter  following  him,  and 
went  into  the  sepulchre,  and  seeth  the  linen  clothes 
lie,  and  the  napkin  that  was  about  his  head,  not  lying 
with  the  linen  clothes,  but  wrapped  together  in  a 
place  by  itself." 

Here  is  an  example  of  doing  everything  decently 
and  in  order  ;  but  we  principally  remark  from  hence, 
the  improbability  of  the  pretence  of  his  enemies  that 
the  body  was  taken  away . 

There  may  be  robbers  of  tombs ;  but  wouM  they 
steal  the  corpse  and  leave  the  apparel,  especially  if  it 
were  fine  linen  ?     Would  they  not  rather  carry  away 


MARY   MAGDALENE.  63 

the  body  in  its  grave  clothes  than  naked.  Yet  if  they 
did  strip  the  body,  would  they,  in  such  circumstances 
of  haste  and  fear,  fold  them  up  and  place  them  in  sepa- 
rate positions  ? 

And  herein  we  see  the  inaptitude  and  backward- 
ness of  the  disciples  to  believe  the  Saviour's  resurrec- 
tion. So  far  were  they  from  being  credulous  as  to 
that  auspicious  event,  they  seemed  not  to  have  thought 
of  it.  And  we  here  find  that  even  Peter  and  John, 
after  their  inspection  of  the  grave,  left  it,  concluding 
that  all  was  over.  "  Then  the  disciples  went  away 
again  unto  their  own  home." 

Not  so  Mary.  She  did  not,  could  not  leave  the  in- 
spiring spot.  "  Mary  stood  without  at  the  sepulchre 
weeping."  How  natural  was  this  sorrow  at  the  thought 
of  his  sufferings,  and  the  loss  she  had  sustained  of  his 
presence  by  his  death,  and  now  even  of  his  sacred 
body  by  wickedness  and  fraud.  And  does  she  weep 
and  seek  in  vain  ?  "  And  as  she  wept,  she  stoop- 
ed down,  and  looked  into  the  sepulchre,  and  seeth 
two  angels  in  white  sitting,  the  one  at  the  head,  and 
the  other  at  the  feet,  where  the  body  of  Jesus  had  lain." 

We  say  nothing  of  the  number,  the  attire,  or  the  at- 
titude, of  these  angels ;  but  you  may  ask,  how  was  it 
that  Peter  and  John,  when  they  looked  into  the  sepul- 
chre, did  not  see  them  as  well  as  Mary  ?  To  which 
we  answer,  that  those  heavenly  beings  can  render  them- 
selves visible  and  invisible  at  pleasure ;  they  also  act 
under  authority,  for  though  they  "  excel  in  strength," 
they  "do  his  commandments,  hearkening,  unto  the 
voice  of  his  word ;"  and  they  were  now  directed  only 
to  encourage  and  comfort  Mary. 


64  LECTURE  V. 

Hence  they  immediately  and  kindly  inquire  into 
her  distress — "  Woman,  wliy  weepest  thou  ?"  One 
naturally  expects,  as  in  the  various  instances  of  old, 
that  Mary  would  have  been  not  only  surprised  but 
terrified  at  the  sight  and  dress  of  these  celestial  visit- 
ants ;  but  we  find  nothing  of  this  in  her ;  and  what 
would  more  fully  j)rove  our  remark,  her  mind  was  so 
wholly  absorbed  in  her  present  concern,  that  no  oc- 
currence, however  extraordinary,  could  divert  her 
from  it. 

She  therefore  replies — "  Because  they  have  taken 
away  my  Lord,  and  I  know  not  where  they  have 
laid  him,"  Still,  here  is  no  thought  of  his  resurrec- 
tion !  But,  0  !  Mary,  does  thy  distress  yet  continue  ? 
Can  no  creature  satisfy  thee  ?  Will  not  even  angels 
serve  as  a  substitute  for  thy  Lord  and  Saviour  ?  Art 
thou  saying — "Whom  have  I  in  heaven  but  him? 
and  there  is  none  on  earth  that  I  desire  besides 
him.  Where  is  he  whom  my  soul  loveth?"  Thou 
shalt  soon  find  him. 

She  has  hardly  answered  these  heavenly  messengers, 
before  she  hears  the  tread  of  some  one  behind  her ; 
and  "turning  herself  back,  she  saw  Jesus  standing, 
and  knew  not  that  it  was  Jesus."  The  Lord  is  nigh 
unto  them  that  are  of  a  broken  heart,  and  often  does 
for  them  more  than  they  ask  or  think.  Mary  only 
inquires  for  his  dead  body,  and,  lo  !  the  living  Saviour 
himself  appeared  !  Thus  he  may  be  near  us,  and  even 
with  us,  and  we  not  be  aware  of  his  presence. 

To  account  for  Mary's  ignorance,  we  have  only  to 
reflect  that  her  mind  was  filled  with  grief,  that  her 
eyes  were  suffused  with  tears,  and  that  he  appeared 


MARY   MAGDALENE.  65 

in  a  dress  he  had  never  worn  before.  But  if  Mary 
does  not  know  him,  he  knows  her,  and  says  unto  her, 
"  Woman,  why  wcepest  thou  ?  whom  scekest  thou  ?" 
But  did  he  not  know?  He  had  seen  her  early  ap- 
proach ;  he  had  witnessed  her  sighs  as  she  surveyed 
the  sepulchre.  Yes,  he  perfectly  knew  Mary's  grief 
and  Mary's  desire,  but  he  would  know  them  from 
herself.  He  knows  all  our  sins  and  their  aggrava- 
tions better  than  we  do,  but  he  requires  us  to  confess 
them ;  and  he  knows  all  our  wants  and  their  circum- 
stances better  than  we  ourselves  do,  but  he  requires 
us  to  express  them,  that  we  may  be  affected  by  them, 
and  be  prepared  for  the  display  of  his  mercy  and 
grace. 

These  words  were  the  first  he  spoke  when  he  arose 
from  the  dead,  and  they  showed  that  he  rose  with 
the  same  heart  with  which  he  died ;  and  that,  though 
he  had  begun  to  enter  into  his  glory,  he  had  not 
forgotten  his  followers  on  earth. 

But  "  she  supposed  him  to  be  the  gardener."  The 
mistake  was  not  wonderful.  She  was  now  in  a  gar- 
den, and.  it  was  likely  that  a  rich  man  like  Joseph 
would  have  a  man  to  dress  it,  and  who  might  be 
early  at  his  work.  But  what  does  she  mean  when 
she  saj'S — "  Sir,  if  thou  have  borne  him  hence,  tell 
me  where  thou  hast  laid  him,  and  I  will  take  him 
away."  She  could  not  do  this  personally,  and  she 
was  not  sure  of  doing  it  by  means  of  others.  Would 
not  his  enemies  have  opposed  it?  Would  Joseph, 
who  had  begged  the  body,  and  lodged  it  in  his  own 
tomb,  have  bfeen  willing  to  allow  it  ?  And  what 
would  she  have  done  with  the  corpse,  had  her  wish 


66  LECTURE   V. 

been  fulfilled  ?  Here  we  see  the  nature  and  force  of 
love.  Fear  says — "  there's  a  lion  in  the  way,  I  shall 
be  slain  in  the  street ;"  but  love  overlooks  difficul- 
ties, judges  of  success  by  wish  or  endeavor,  and 
seems  to  think  of  nothing  but  its  achievement  It  is 
said,  "  The  people  that  do  know  their  God  shall  be 
strong,  and  do  exploits;"  and  from  the  darings  of 
faith  and  zeal  they  have  accomplished  a  thousand 
things  which  indolence  and  cowardice  would  have 
deemed  no  better  than  madness  or  presumption. 

Our  Lord  would  now  manifest  himself  to  her  ;  and 
the  manner  in  which  he  does  this  is  the  most  simple, 
suitable,  and  striking.  He  does  not  chide  her  for 
any  of  her  mistakes,  nor  does  he  break  forth  in  the 
rays  of  his  glory.  Great  emotions  are  dangerous — 
our  frame  cannot  bear  excessive  excitement.  When 
the  news  of  the  surrender  of  Oornwallis  and  his  army 
was  announced,  the  doorkeeper  of  the  American 
congress  fell  down  dead.  When  Gabriel  appeared 
to  Daniel,  "  My  comeliness,"  says  Daniel,  "was  turned 
in  me  to  corruption,  and  I  retained  no  strength." 
The  Saviour  might  have  shown  himself  in  a  way  that 
would  have  deprived  Mary  of  the  use  of  her  sense  and 
reason.  He,  therefore,  says  enough  just  to  awaken 
attention,  and  gently  set  her  mind  in  motion  without 
overpowering  her.  He  uses  only  one  word,  and  this 
was  not  his  own  name,  but  hers. — "Jesus  saith  unto 
her,  Maryy  This  mildly  and  yet  completely  discovers 
him  as  the  speaker,  for  she  knows  his  voice,  and  could 
say  with  the  church,  "  It  is  the  voice  of  my  beloved." 
This  may,  in  a  measure,  be  physicallj  accounted  for. 
The  aperture  of  the  voice  in  the  throat,  though  so 


MARY   MAGDALENE.  67 

small  in  diameter,  is  capable  of  issuing  numberless 
sounds,  not  two  of  whicli  are  perfectly  alike.  Hence 
persons  are  recognized  by  the  voice  as  well  as  by  the 
sigbt.  When  Joseph  made  himself  known  to  his 
brethren,  saying,  "  I  am  Joseph  your  brother,  whom 
ye  sold  into  Egypt,"  it  is  probable  they  remembered 
his  voice,  though  they  had  not  heard  it  for  more  than 
twenty  years.  I  have  known  instances  of  vocal 
recognitions  of  a  longer  date.  Mary  had  often  heard 
the  Saviour  in  public  and  in  private ;  and  would  she 
ever  forget  the  accents  of  those  lips  into  which  "  grace 
was  poured,"  or  the  manner  of  one  "  who  spake  as 
never  man  spake  "  ? 

A  circumstance  is  noticed  here  which  seems  more 
distinctly  to  recall  to  mind  this  affecting  scene.  Mary 
"  turned  herself,"  as  she  had  done  before,  when  she 
supposed  she  saw  the  gardener.  Her  doing  this 
again  shows  that  she  had  in  the  meantime  resumed 
her  first  posture,  and  was  still  gazing  with  weeping 
eyes  towards  the  sepulchre. 

It  appears,  too,  that  the  moment  she  recognized 
the  Saviour,  she  was  filled  with  unutterable  sentiments ; 
she  cried,  "  Rabboni ;  which  is  to  say.  Master,"  and  she 
fell  at  his  feet  to  embrace  them  and  adore.  But  "  Jesus 
saith  unto  her.  Touch  me  not ;  for  I  am  not  yet  as- 
cended to  my  Father  :  but  go  to  my  brethren,  and  say 
unto  them,  I  ascend  unto  my  Father,  and  your  Father ; 
and  to  my  God,  and  your  God." 

This  prohibition  was  in  a  great  measure  personal 
and  temporary  ;  for  we  find  that  when  he  appeared 
to  the -women  who  were  fleeing  from  the  sepulchre, 
they  were  permitted  to  embrace  him ;    "  they  came 


68  LECTURE   V. 

and  held  Mm  by  tlie  feet,  and  worshipped  him." 
This  was  allowed  them  to  calm  their  minds  and  re- 
move their  terror,  for  they  were  sore  afraid.  But 
Mary  was- not  under  such  alarm,  and  her  grief  was 
dispersed  by  his  calling  her  by  name.  The  circum- 
stances of  an  action  so  exceedingly  vary,  that  what 
is  proper  for  one  person,  place,  or  season,  may  be 
improper  for  another. 

The  prohibition  of  Mary  was  founded  on  two  things. 
The  one  was  that  the  Saviour  was  not  immediately 
ascending,  and  she  would  have  other  opportunities  of 
doing  him  homage.  The  other,  that  the  state  of  his 
disciples  was  such,  that  it  was  necessary  for  them  to 
be  assured  of  his  resurrection  without  delay,  and 
therefore  she  should  prefer  usefulness  to  indulgence. 

What  a  disposition  does  this  discover  in  our  Lord 
and  Saviour.  He  pleased  not  himself;  he  preferred 
the  consolation  of  his  disciples  to  tJie  personal  honor 
he  was  going  to  receive. 

We  also  admire  Mar}^.  She  submits  without  rea- 
soning or  complaint.  It  is  enough  for  her  to  know 
that  he  is  alive,  and  that  she  has  an  opportunity  to 
prove  her  regard  to  his  authority.  "  Mary  Magda- 
lene came  and  told  the  disciples  that  she  had  seen  the 
Lord,  and  that  he  had  spoken  these  things  unto  her." 
Let  us  learn,  like  her,  to  do  his  will  implicitly,  denying 
ourselves,  and  "  looking  not  every  man  on  his  own 
things,  but  every  man  also  upon  the  things  of  others," 
and  especially  the  things  that  are  Jesus  Christ's. 

To  conclude,  all  this  should  animate  and  encourage 
us.  We  are  assured,  not  by  promises  only,  but  by 
examples,  that  if  we  seek  him  he  will  be  found  of  us  ; 


MARY  MAGDALENE.  69 

that  though  for  awhile  we  may  be  perplexed  and 
afflicted,  the  Lord  will  in  due  time  appear  to  our  joy, 
and  we  shall  not  be  ashamed. 

Thus  we  see  this  woman  sowing  in  tears  and  reap- 
ing in  joy.     She  was  the  first  that  saw  the  Lord  after 
he  rose  from  the  dead ;  the  first  that  heard  him  speak ; 
the  first  that  published  liis  resurrection.     She  was.       N/ 
therefore  an  apostle  to  his  apostles. 

With  propriety,  therefore,  have  we  brought  her  so 
largely  under  your  review,  as  a  character  whom  the 
Lord  delighted  to  honor. 

But  you  will  observe,  that  though  God's  grace  is 
sovereign,  his  rewards  are  conferred  according  to  an 
established  order,  and  this  is  the  law  of  the  house, — 
"  To  him  that  hath  shall  be  given,  and  he  shall  have 
more  abundantly."  "  Then  shall  we  know,  if  we  fol- 
low on  to  know  the  Lord." 

Mary  had  not  only  been  distinguished  by  her  afflic- 
tion and  deliverance,  but  by  her  devotedness  to  the 
Saviour,  by  her  fortitude  and  constancy,  and  by  her 
zeal  in  his  service.  And  we  know  who  hath  said, 
"  Them  that  honor  me  I  will  honor,  and  they  that 
despise  me  shall  be  lightly  esteemed." 

Finally,  what  a  paradise  must  this  garden  have 
been  to  Mary.  Could  she  ever  disregard  or  forget 
the  spot,  or  the  interview  she  there  enjoyed  ?  Yet 
she  soon  had  another  and  a  nobler  interview,  when 
she  saw  huu,  not  trembling  at  the  mouth  of  the 
grave,  but  with  every  tear  wiped  from  her  eyes ;  he 
in  his  glory,  and  she  ever  with  the  Lord. 

And  such  an  interview  awaits  all  who  love  our  Lord 
Jesus  Christ  in  sincerity  ;  for  though  "  it  doth  not  yet 


70  LECTURE    V. 

appear  wliat  tliej  shall  be,"  this  they  "  know  that 
when  he  shall  appear,  they  shall  be  like  him,  for  they 
shall  see  him  as  he  is." 

Happy  he  who  can  say,  "  As  for  me,  I  will  be- 
hold thy  face  in  righteousness ;  I  shall  be  satisfied 
when  I  awake  with  thy  likeness." 


LECTURE  VI. 

HANNAH. 

PART   I. 

And  she  said,  O  my  lord,  as  thy  soul  liveth,  my  lord,  I  am  the 
•woman  that  stood  by  thee  here,  prayhig  unto  tlie  Lord.  For  this 
child  I  prayed ;  and  the  Lord  hath  given  me  my  petition  which  I 
asked  of  him.— 1  Sam.,  i.  26,  27. 

To  know  persons  completely,  it  is  necessary  to 
view  them  in  various  situations  and  conditions. 
Character  is  not  only  displayed  by  trials,  but  it  very 
much  results  from  them.  Both  prosperity  and  ad- 
versity are  states  of  acknowledged  temptation ;  and  few 
can  equally  encounter  such  opposite  dangers.  Few 
are  equally  furnished  with  "  the  armor  of  righteous- 
ness on  the  right  hand  and  on  the  left,"  and  through 
honor  and  dishonor,  evil  report  and  good  report, 
hopes  disappointed  and  wishes  accomplished,  can  alike 
maintain  their  heavenly  principles,  and  glorify  God  in 
their  body  and  spirit,  which  are  his. 

But  the  wisdom  that  is  from  above  can  teach  this 
difficult  lesson-;  and  under  its  divine  influence  persons 
have  been  enabled  to  accommodate  themselves  to 
every  varying  scene  ;  in  affliction  they  have  not  been 
swallowed  up  by  overmuch  sorrow,  and  in  success 
and  indulgence  they  have  not  been  exalted  above 


72  LECTURE   VI. 

measure.  Troubles  have  issued  in  prayer,  and  mer- 
cies have  gendered  confidence  and  praise. 

Of  this  Paul  is  an  illustrious  example — "  For," 
said  he,  "I  have  learned,  in  whatsoever  state  I  am, 
therewith  to  be  content.  I  know  both  how  to  be 
abased,  and  I  know  how  to  abound  ;  everywhere  and 
in  all  things  I  am  instructed  both  to  be  full  and  to  be 
hungry,  both  to  abound  and  to  suffer  need.  I  can 
do  all  things  through  Christ  which  strengtheneth  me." 

Another  instance  of  this  attainment  is  now  to  pass 
under  our  review,  in  this  brief  but  interesting  history 
of  Hannah. 

Let  us  know  her  heart's  bitterness,  and  intermeddle 
with  her  joy. 

She  first  comes  before  us  in  circumstances  of  dis- 
appointment and  mortification.  Her  affliction  was 
aggravated  by  reproach,  for  "  her  adversary  provoked 
her  sore,  for  to  make  her  fret,  because  the  Lord  had 
shut  up  her  womb."  But  who  was  this  adversary  ? 
She  was  one  of  her  own  household,  for  Elkanah,  her 
husband,  had  two  wives.  Hannah  seems  to  have 
been  the  first;  but  as  she  afforded  no  offspring,  he 
probably  took  Peninnah,  in  hopes  of  supplying  the 
deficiency.  Abraham  had  done  this  with  regard  to 
Sarah  ;  and  what  was  the  consequence  ?  We  now  see 
the  effects  of  his  unbelief,  and  impatience,  and  of  turn- 
ing aside  to  crooked  ways,  instead  of  walking  uprightly. 
And  in  the  case  before  us,  was  the  conduct  of  Elkanah 
justified  by  the  result  ?     Let  us  read  and  see. 

In  the  days  of  Malachi  this  evil  practice  abounded  ; 
and  observe  how  the  prophet  speaks  of  it.  "  The 
Lord  hath  been  witness  between  thee  and  the  wife  of 
thy  youth,  against  whom  thou  hast  dealt  treacherous- 


HANNAH.  73 

ly ;  yet  is  she  thy  companion,  and  the  wife  of  thy 
covenant.  And  did  not  he  make  one  ?  Yet  had  he 
the  residue  of  the  spirit.  And  wherefore  one  ?  That  he 
might  seek  a  godl}-  seed."  Here  Ave  find  that  mar- 
riage was  originally  confined  to  a  single  j)air  ;  and  we 
see  the  reason.  It  was  not  from  want  of  power  or 
kindness  in  God.  He  could  ha\;e  made  more  than 
one  Eve  for  Adam,  and  would  have  done  it  had  his 
welfare  required  it.  But  it  was  because  of  the  advan- 
tage derivable  from-  individual  union,  especially  with 
regard  to  the  children  who  should  arise  from  it,  and 
be  trained  up  in  the-  nurture  and  admonition  of  the 
Lord.  And  our  Saviour  in  answering  the  question 
of  the  disciples  said,  "Moses,  because  of  the  hardness 
of  your  hearts,  suffered  you  to  put  away  your  -wives : 
but  from  the  beginning  it  was  not  so,"  clearly  deciding 
that  polygamy  Avas  never  a  duty,  but  a  permission ; 
and  that'  the  permission  was  a  stigma  on  their 
national  character,  and  did  not  alter  the  nature  of  the 
evil  itself.  Suppose  polygamy  was  not  prohibited 
by  precept,  or  condemned  by  penalty,  there  would 
surely  be  enough  against  it ;  if  it  can  be  proved  in- 
expedient, unreasonable,  injurious,  pernicious  to  the 
welfare  of  children,  subversive  of  the  order,  and  peace, 
and  happiness  of  families. 

Hannah's  adversary  seems  peculiarly  unprincipled 
and  ill-disposed.  A  noble  mind  is  always  generous 
and  sympathizing.  If  it  possesses  any  exclusive  ad- 
vantages, it  will  not  be  forward  to  display  and  boast 
of  them  ;  and  if  it  sees  a  fellow  creature  in  a  humbler 
situation,  it  will  not  labor  to  increase  his  sense  of 
deficiencies,  but  rather  to  diminish  and  soften  it. 
But  Peninnah  delights  in  another's  pain  and  humilia- 

4 


74  LECTURE   VI. 

tion.  She  values  herself  on  what  implies  no  merit, 
and  derides  another  for  that  which  is  purely  her  mis- 
fortune and  affliction. 

"  The  spirit  that  dwelleth  in  us  lusteth  to  envy." 
But  we  may  observe,  that  though  envy  loves  to  ex- 
pose the  defects  of  another,  it  springs  from  his  excel- 
lencies or  advantages,  and  feeds  upon  some  real  or 
imaginary  privilege.  Accordingly,  we  are  here  inform- 
ed of  the  occasion  of  this  woman's  present  malevolence. 
It  is  well  known  that  at  the  Jewish  festivals  a  part 
of  the  victims  offered  in  sacrifice  was  allowed  to  the 
offerer,  upon  which  he  and  his  family  and  friends 
afterwards  feasted.  At  this  season  Elkanah  treated 
Hannah  with  pecuHar  attention  and  distinction.  "  And 
when  the  time  was  that  Elkanah  offered,  he  gave  t-j 
Peninnah  his  wife,  and  to  all  her  sons  and  her  daugh- 
ters, portions ;  but  unto  Hannah  he  gave  a  worth j- 
portion."  It  is  called  in  the  margin  a  double  portion. 
To  give  such  portion  was  a  usage  expressive  of 
great  preference.  It  has  been  asked,  was  the  marked 
partiality  in  this  case  justifiable  ?  Some  have  been 
disposed  to  commend,  and  others  to  blame.  There 
is  a  considerable  difference  between  the  feeling  and 
the  expression  of  partiality  ;  the  one  is  much  more 
in  our  power  than  the  other.  The  display  of  it  is 
commonly  prejudicial  to  the  object.  Who  does  not 
remember  the  "  coat  of  many  colors"  ?  I  have  more 
than  once  seen  a  bird  distinguished  by  a  piece  of 
red  ribbon ;  and  no  sooner  flying  off  than  pursued 
and  assaulted  by  some  of  the  same  species  till  beaten 
to  the  ground. 

The  blame  we  attach  to  a  man  is  not  always  so 
much  for  acting  wrong,  as  for  bringing  himself  into 


HANNAH.  75 

circumstances  and  conditions  which  will  hardly  allow 
of  his  acting  right.  Piety  says,  "  In  all  thy  ways  ac- 
knowledge him,  and  he  shall  direct  thy  paths  ;"  and 
Prudence  says,  "  Ponder  the  path  of  thy  feet,  and  let 
all  thy  ways  be  established."  Elkanah  forgets  this, 
and  his  folly  fixes  him  in  a  state*  that  leaves  him  not 
the  possibility  of  escaping  evil  and  reproach.  His 
partiahty  seemed  demanded,  and  yet  it  draws  upon 
the  favorite  fresh  trouble,  and  increased  insults  from 
her  rival,  whose  sous  and  daughters  would  naturally 
follow  the  example  of  the  mother.  "It  is  better  to 
dwell  in  the  corner  of  the  house-top,  than  with  a  brawl- 
ing woman,  and  in  a  wide  house."  "  Better  is  a  dinner 
of  herbs  where  love  is,  than  a  stalled  ox  and  hatred 
therewith."  What  then  must  this  good  man  feel,  to 
find  his  spirit  ruffled  even  in  his  religious  exercises, 
and  domestic  strifes  and  contentions  indidged  under 
the  eye  of  God,  and  in  the  service  of  the  sanctuary  ? 
What  could  Peninnah  think  of  approaching  the  altar 
of  the  God  of  peace  and  love  with  a  temper  full  of 
envy  and  malice,  and  a  tongue  "  set  on  fire  of  hell"  ? 
How  much  better  is  omission  than  perversion,  and 
neglect  than  inconsistency  ?  Shall  blessing  and  curs- 
ing proceed  out  of  the  same  mouth  ?  "  Keep  thy 
foot  when  thou  goest  to  the  house  of  God,  and  be 
more  ready  to  hear  than  to  give  the  sacrifice  of  fools : 
for  they  consider  not  that  they  do  evil."  "  There- 
fore, if  thou  bring  thy  gift  to  the  altar,  and  there 
rememberest'  that  thy  brother  hath  aught  against  thee ; 
leave  there  thy  gift  before  the  altar,  and  go  thy  way  ; 
first  be  reconciled  to  thy  brother,  and  then  come  and 
offer  thy  gift."      "I  will,  therefore,  that  men  pray 


76  LECTURE   VI. 

everywhere,  liftiDg  np  holy  hands  without  wrath  and 
doubting." 

Year  after  year  Hannah  had  been  accustomed  to 
bear  all  this  provocation,  and  till  now  she  seems  to 
have  endured  it  patiently.  But  where  is  the  mind 
that  always  continues  in  one  frame  ?  Where,  unless 
in  him  who  was  "  fairer  than  the  children  of  men,"  do 
we  find  grace  that  never  declines  in  kind  or  degree  ? 
It  is  much  to  the  honor  of  Hannah  that  even  now  her 
temper  is  calm,  and  that  she  renders  not  railing  for 
railing;  but  her  tender  spirit  at  last  begins  to  sink, 
and  her  full  heart  to  break.  "  Therefore  she  wept, 
and  did  not  eat.  Then  said  Elkanah,  her  husband, 
to  her,  Hannah,  why  weepest  thou  ?  and  why  eatest 
thou  not?  and  why  is  thy  heart  grieved?  am  not  I 
better  to  thee  than  ten  sons  ?"  But  soothing  as  this 
was,  it  produced  no  effect.  She  therefore  "  rose  up  ;" 
and  whither  does  she  go  ?  She  repairs  to  the  temple, 
and  gives  herself  unto  prayer.  "  God  is  known  in 
his  palaces  for  a  refuge ;"  and  every  experienced  be- 
•liever  will  say — 

In  every  new  distress, 

I'll  to  his  house  repair  ; 
I'll  think  upon  his  wondrous  grace, 

And  seek  deliverance  there. 

Observe  the  difference  of  persons  in  trouble.  Natu- 
ral men — men  of  the  world — in  their  affliction, 
commonly  flee  to  creatures,  either  to  accuse  them  as 
the  instruments  of  their  sufferings,  or  to  derive  from 
them  the  means  of  their  relief.  But  a  man  taught 
irom    above    avoids    both  these   evils.      Instead  of 


HANNAH.  77 

quarrelling  with  instruments,  he  says,  "  It  is  the 
Lord,  let  him  do  what  seemeth  him  good."  And  in- 
stead of  depending  upon  creature  comforters,  he  says, 
"  Therefore  will  I  look  unto  the  Lord ;  I  will  wait  for 
the  God  of  my  salvation  ;  m}^  God  will  hear  me." 
"Is  an}"  afflicted?"  sa^-s  James,  "let  him  pray." 
Pra3"er  brings  us  into  the  presence  of  God  ;  and  inter- 
course with  him  checks  every  evil  passion,  calms  the 
troubled  breast,  and  brings  the  mind  into  a  state  of 
preparedness  for  every  dispensation.  And  while  it  is 
thus  useful  by  its  exercise^  what  may  we  not  hope 
for  from  its  answers  ?  For  he  "  never  said  to  the 
seed  of  Jacob,  seek  ye  me  in  vain."  Who  has  not 
entered  this  sanctuary  ?  Who  has  not  tried  this 
resource  ?  Who  has  not  ascertained  its  success  ? 
Who  has  not  said,  "It  is  good  for  me  to  draw  near 
to  God?" 

To  return  to  Hannah.  "  And  she  was  in  bitterness 
of  soul,  and  prayed  unto  the  Lord,  and  wept  sore." 
The  following  circumstances  attending  this  prayer  are 
recorded,  and  worthy  of  attention  : — 

First^  It  was  accompanied  with  a  vow,  expressed 
in  language  the  most  suitable  and  pious.  "  And  she 
vowed  a  vow,  and  said,  O  Lord  of  hosts,  if  thou  wilt 
indeed  look  on  the  affliction  of  thine  handmaid,  and 
remember  me,  and  not  forget  thine  handmaid,  but 
wilt  give  unto  thine  handmaid  a  man-child,  then  I 
will  give  hini  tmto  the  Lord  all  the  days  of  his  life, 
and  there  shall  no  razor  come  upon  his  head."  Are 
we  desiring  anything  of  God  ?  We  ought  to  think 
of  /«*?»,  as  well  as  of  ourselves.  It  is  thus  we  pray 
according  to  his  .will,  and  then  we  may  know  that  he 
heareth  us.     But  many  "  ask  and  receive  not,  because 


78         '  LECTURE   VI. 

they  ask  amiss,  that  tliej  may  consume  it  upon  their 
lusts."  Many  never  look  beyond  their  own  accom- 
modation and  indulgence,  and  therefore  there  is 
nothing  conditional  in  their  importunity.  But  a  good 
man  has  always  a  reserve  in  his  desires  as  to  all 
temporal  things.  He  refers  himself  to  the  divine  wis- 
dom for  the  propriety  of  the  success  of  his  petitions, 
and  cannot  desire  to  be  gratified  unless  God  is  glorified. 
And  he  wishes  God  not  only  to  be  glorified  in  his 
trials,  but  also  honored  in  all  his  blessings.  Therefore, 
if  he  has  wealth,  he  will  inquire  how  it  can  be  sancti- 
fied ;  if  he  has  genius,  how  it  can  be  employed  ;  if  he 
has  children,  how  he  may  train  them  up  in  the  fear 
and  service  of  God. 

Secondly^  Observe  the  manner  of  her  devotion. 
"  And  it  came  to  pass,  as  she  continued  praying  before 
the  Lord,  that  Eli  marked  her  mouth.  Now  Hannah, 
she  spake  in  her  heart ;  only  her  lips  moved,  but  her 
voice  was  not  heard ;  therefore  Eli  thought  she  had 
been  drunken." 

This  implies  the  nature  of  her  case.  It  was  a  pe- 
culiar one,  and  one  which  she  could  not  pour  into  every 
ear.  There  are  things  which  we  may  not  be  at  liberty 
to  communicate  'to  the  nearest  relation,  or  to  the 
dearest  friend  ;  but  to  God  only. 

Hereby  she  testified  her  belief  that  God  was  omni- 
scient. She  knew  that  words  were  not  necessary  to 
inform  a  being  to  whom  all  hearts  are  open,  all  desires 
known,  and  from  whom  no  secret  is  hid.  It  is  better 
to  want  language  than  disposition  when  we  address 
him,  who  "  seeketh  such  to  worship  him  as  worship  in 
spirit  and  in  truth." 

It   showed    also,   that  in   dealing   mth   God,    she 


HANNAH.  79 

desired  tlie  notice  of  none  besides  liim.  Jehu  said, 
"Come,  see  my  zeal  for  the  Lord  of  hosts."  The 
Pharisees  prayed  in  the  corners  of  the  streets,  and  to 
be  seen  of  men.  "But,"  says  the  Saviour,  "thou, 
when  thou  pray  est,  enter  into  thy  closet,  and  when 
thou  hast  shut  thy  door,  pray  to  thy  Father  who  is 
in  secret,  and  thy  Father  who  seeth  in  secret,  shall 
reward  thee  openly."  The  temple,  as  well  as  the 
closet,  is  a  place  appointed  for  prayer ;  but  though 
the  devotion  be  public  in  the  performance,  it  may  be 
private  in  the  experience,  and  in  the  midst  of  a  mul- 
titude we  may  have  to  do  with  God  only. 

Thirdly^  Observe  the  misconception  and  censure 
to  which  it  gave  rise.  "  Eli  thought  she  had  been 
drunken.  And  Eli  said  unto  her,  How  long  wilt  thou 
be  drunken  ?  put  away  thy  wine  from  thee."  This 
was  tlu3  very  reproach  which  Peter  and  his  fellows  met 
with  on  the  day  of  Pentecost,  when  the  Holy  Ghost  gave 
them  utterance  in  so  many  languages  which  they  had 
never  learned.  The  multitude  "■  mocking,  said,  These 
men  are  full  of  new  wine."  But  this  reproach  came 
from  enemies.  But  here  we  find  a  good  man,  a  man 
with  whom  days  should  speak — a  man,  even  the  23riest 
of  the  Most  High  God,  issuing  an  equally  rash  censure. 
May  we  not,  therefore,  infer  that  others  are  liable 
to  similar  erroneous  decisions?  Eli  mistook,  by 
making  outward  appearances  and  equivocal  circum- 
stances the  ground  of  his  sad  conclusion.  And  hence 
the  command,  "  Judge  not  according  to  the  appear- 
ance, but  judge  righteous  judgment." 

Some  thus  err  by  attaching  importance  to  opinions 
of  their  own  devising,  and  rules  of  their  own  forming 
in  religion,  and  so  conceive  unfavorably  of  every  one 
m  proportion  as  they  deviate  from  them. 


80  LECTURE   VI. 

Some  err  by  hearkening  to  tlie  statements  of  others, 
and  omitting  such  investigations  as  would  lead  them, 
as  much  to  esteem  a  character  as  they  now  condemn. 

Some  err  in  judging  by  the  effects  of  constitutional 
temj)erament.  They  find  a  man  of  great  vivacity, 
and  loquaciousness,  and  ready  to  speak  on  all  occa- 
sions, and  to  every  one  he  meets,  concerning  his  own 
experience  and  the  things  of  God ;  and  they  set  him 
down  as  a  very  lively  Christian,  and  of  great  spiritu- 
ality. They  see  another  shrinking  from  observation, 
and  seemingly  afraid  to  open  his  lips,  lest  he  should 
utter  more  than  he  feels ;  and  they  consider  him  as  a 
lifeless  soul,  and  under  the  fear  of  man.  But  if  they 
duly  reflected,  and  judged  properly,  they  would  ascribe 
much  to  the  mercury  of  the  one  and  the  phlegm  of 
the  other,  which  affect  them  in  all  other  things  as 
well  as  in  religion. 

Many  are  too  much  biased  in  their  judgment  by 
real  faults  and  failings.  These  need  not  be  pleaded 
for ;  but  through  natural  infirmity  there  may  be  much 
irregularity,  where  there  is  also  not  a  little  share  of 
sincerity.  Our  Saviour  compassionately  said  of  the 
disciples  whom  he  ought  not  to  have  found  sleeping, 
"  The  spirit  indeed  is  wilhng,  but  the  flesh  is  weak." 
We  are  called  to  "  bear  one  another's  burdens,"  and 
if  a  brother  be  overtaken  in  a  fault,  the  spiritual  are 
to  "  restore  such  an  one  in  the  spirit  of  meekness, 
considering  themselves  lest  tl^ey  also  be  tempted." 

Seeing,  then,  we  are  in  so  much  danger  of  j  udging 
wrongfully,  let  us  remember  the  admonition  of  the 
apostle,  "  Let  us  not  judge  one  another  any  more  ;" 
and  let  us  pray  for  that  charity  which  "  beareth  all 
things,  believeth  all  things,  hopeth  all  things,  endur- 


HANNAH.  81 

eth  all  things."  Especially  let  us  guard  against 
vilifying  or  censuring  the  devotion  of  others,  or  the 
mode  of  their  worship  ;  lest  we  deem  as  hypocrisy,  or 
■fanaticism,  or  superstition,  what  is  truly  conscientious 
and  accepted  of  God, 

To  return  to  Eli.  Allowing  a  strangeness  in 
Hannah's  manner,  and  a  peculiarity  in  her  appear- 
ance, surely  her  general  conduct  might  have  led  him 
to  judge  her  less  cruelly  and  criminally  than  to  charge 
her  with  drunkenness  in  the  ver}-  house  of  God. 

If  any  excuse  could  be  made  for  him,  it  would 
perhaps  be  this — It  is  probable  that  he  had  seen  many 
abuses  of  this  kind,  some  even  in  his  own  famil}*,  and 
he  may  have  stationed  himself  b}^  a  part  of  the  temple 
to  observe,  and  -endeavor  to  repi^ess  such  scandals. 
The  guilty  often  occasion  suspicions  and  reproaches 
with  regard  to  the  innocent.  When  a  disease  is  epi- 
demical, many  arc  feared  who  are  not  infected.  David 
had  been  cruelly  deceived  by  Ahitophel,  and  therefore 
said  in  his  haste,  "  All  men  are  liars." 

Observe,  Fourthly,  the  manner  in  which  Hannah  re- 
ceived the  sad  and  insulting  rebuke.  "  And  Hannah 
answered  and  said,  No,  ray  lord;  I  am  a  woman 
of  a  sorrowful  spirit ;  I  have  drunk  neither  wine  nor 
strong  drink,  but  have  poured  out  my  soul  before  the 
Lord.  Count  not  thine  handmaid  for  a  daughter  of 
Belial ;  for  out  of  the  abundance  of  my  complaint 
and  grief  have  I  spoken  hitherto."  This  was  admir- 
able. She'  makes  no  rash  appeal  to  Heaven,  such  as 
is  often  the  effect  and  proof  of  hardened  guilt.  She 
utters  no  bitter  complaint  against  her  accuser.  She 
does  not  bid  him  to  look  at  home,  and  upbraid  him 
with  the  conduct  of  his  own  sons.     She  does  not  tell 

4* 


82  LECTURE  VI. 

him  how  ill  and  unbecoming  it  was  for  one,  in  his 
place  and  office,  to  abuse  a  poor  disconsolate  woman 
at  the  footstool  of  divine  mercy.  She  knew  that  a 
proper  representation  of  her  condition  and  conduct 
in  respectful  language  would  be  the  best  argument  in 
her  favor,  and  would  possess  the  good  but  mistaken 
man  with  better  notions  respecting  her ;  and  so  it  fell 
out.  "Then  Eli  answered  and  said.  Go  in  peace: 
and  the  God  of  Israel  gi'ant  thee  thy  petition  that  thou 
hast  asked  of  him."  Eli  was  an  imperfect  character, 
yet  there  were  in  him  traces  of  real  excellencies,  and 
his  ingenuousness  is  one  of  them. 

He  is  open  to  conviction,  and  willing  to  acknowl- 
edge himself  mistaken,  and  ready  to  make  amends 
for  the  injury  he  had  done  her,  by  his  blessing  and  his 
prayers.  A  lively  writer  has  said,  "  I  was  mistaken  " 
are  the  three  hardest  words  to  pronounce  in  the  Eng- 
lish language.  Yet  it  seems  but  acknowledging  that 
we  are  wiser  than  we  were  before  to  see  our  error, 
and  humbler  than  we  were  before  to  own  it.  But  so 
it  is;  and  Goldsmith  observes  that  Frederic  the 
Great  did  himself  more  honor  b}^  his  letter  to  his 
senate,  stating  that  he  had  just  lost  a  great  battle  by 
his  own  fault,  than  by  all  the  victories  he  had  won. 
Perhaps  our  greatest  perfection  here  is  not  to  escape 
imperfections,  but  to  see  and  acknowledge,  and 
lament,  and  correct  them. 

Finally^  Observe  her  relief  and  satisfaction.  "And 
she  said.  Let  thine  handmaid  find  grace  in  thy  sight. 
So  the  woman  Avent  her  way,  and  did  eat,  and  her 
countenance  was  no  more  sad."  Her  satisfaction 
arose  from  two  things.  First,  the  rectifying  Eh's 
mistake  concerning  her,  and  the  blessing  he  had  pro- 


HANNAH.  83 

nounced  ujDon  her ;  for  what  can  be  more  consoling 
than  to  stand  fair  in  the  judgment  of  those  Ave  value  ? 
"  To  live  in  the  estimation  of  the  mse  and  good," 
says  Eobinson,  ''  is  like  walking  in  an  eastern  spice 
grove." 

Secondly,  the  confidence  in  God,  which  is  derived 
from  prayer.  Before  the  blessing  we  ask  in  prayer  is 
actually  granted,  it  may  be  anticipated ;  and  therefore 
it  is  said,  "  Let  the  heart  of  them  rejoice  that  seek 
God,"  and  "  Blessed  are  they  that  hunger  and  thirst 
after  righteousness,  for  they  shall  be  filled."  We  may 
entirely  rely  upon  God's  word  in  his  own  way : — 
such  "hope  makctli  not  ashamed."  It  is  thus  he 
keeps  in  perfect  peace  the  minds  of  those  that  are 
stayed  upon  him,  because  tbey  trust  in  him.  Says 
Hannah,  I  have  spread  my  case  before  him,  and  I 
have  left  all  with  him,  and  all  will  be  well — well  if  he 
were  to  deny  me  ;  but  "he  will  regard  the  prayer  of 
the  destitute,  and  not  despise  their  prayer.  This 
shall  be  written  for  the  generation  to  come,  and  the 
people  that  shall  be  created  shall  praise  the  Lord." 

And  what  says  her  experience  to  all  the  Lord's  fol- 
lowers ?  "Be  careful  for  nothing  ;  but  in  everything 
by  prayer  and  supplication  with  thanksgiving  let  your 
requests  be  made  known  unto  God  ;  and  the  peace  of 
God  which  passeth  all  understanding  shall  keep  your 
hearts  and  minds  through  Christ  Jesus." 

But  they  must  now  leave  Shiloli  and  return  to 
Ramah  ;  fOr  there  was  their  home,  and  there  they  were 
to  re-enter  on  the  ordinary  duties,  enjoyments,  and 
cares  of  life.  But  see,  even  on  this  occasion,  their 
diligence  and  their  devotion  :  "  And  they  rose  up  in 
the  morning  early,  and  worshipped  before  the  Lord, 


84  LECTURE   VI. 

and  returned."  It  is  good  to  begin  tlie  day  early 
witli  God;  and  whatever  lies  before  us,  to  seek  first 
his  favor  and  assistance.  When  persons  are  in  such 
haste  as  to  set  out  on  a  journey,  or  engage  in  any 
enterprise,  without  asking  counsel  of  God,  and  feeling 
their  dependence  upon  him,  they  are  not  likely  to 
succeed ;  or  success  is  not  likely  to  prove  a  blessing. 
Nor  will  it  avail  them  to  plead  the  want  of  time,  for 
"there  is  a  time  for  every  purpose  and  every  work," 
and  if  leisure  be  not  found,  diligence,  prudence,  econ- 
omy, and  early  rising  will  furnish  it. 


LECTURE  VIL 

HANNAH. 

PART   II. 

For  this  child  I  prayed ;    and  the  Lord  hath  given  me  my  petition 
-which  I  asked  of  hiin. — 1  Sam.,  i.  21. 

The  birth  of  a  child  is  one  of  the  most  important 
events  that  ever  takes  place  in  our  world.  But  for 
the  frequenc}''  of  the  occurrence,  it  would  be  deemed 
little  less  than  a  miracle  of  nature  and  providence. 
The  structure  of  the  body,  the  powers  of  the  soul, 
the  union  of  flesh  and  spirit,  the  provision  made  to 
nourish  and  preserve  life,  all  proclaim  that  we  are 
"  fearfully  and  wonderfully  made." 

The  birth  of  any  infant  is  a  far  greater  event  than 
the  production  of  the  sun.  The  sun  sees  not  his  own 
light,  feels  not  his  own  heat,  and,  with  all  his  gran- 
deur, will  cease  to  be ;  but  that  infant  which  began 
to  breathe  only  yesterday,  will  hear  the  heavens  pass 
away  with  a  great  noise,  and  see  the  elements  melt 
with  fervent  heat.  That  infant  is  possessed  of  reason, 
conscience,  and  immortality.  It  is  true  these  prin- 
ciples, are  not  yet  developed,  but  they  are  in  embryo, 
and  the  oak  is  contained  in  the  acorn,  and  the  day 
in  the  dawn. 


86  LECTURE   VII, 

There  is  also  a  relative,  as  well  as  a  personal  im- 
portance attached  to  the  birth  of  a  child ;  for  who 
knows  what  that  child  ma}^  become,  what  good  or 
evil  he  may  occasion,  what  misery  or  happiness  he 
may  produce  ? 

The  birth  of  Samuel  was  attended  ^^'ith  circum- 
stances peculiarly  important  and  interesting.  It 
was  a  blessing  much  desired,  and  long  delayed.  It 
was  obtained  in  answer  to  prayer,  and  produced  one 
of  the  most  holy,  useful,  and  illustrious  characters  in 
all  history.  No  wonder,  therefore,  the  Scripture  so 
signalizes  the  event.     Let  us  pursue  the  hislorj^ 

Hannah  had  prayed  to  be  remembered,  and  "  the 
Lord  remembered  her,  and  she  conceived ;"  and  thus 
her  grand  wish  was  accomplishing,  and  she  was  be- 
coming the  joyful  mother,  not  only  of  a  child,  but  of 
a  son  that  would  more  than  realize  all  her  expecta- 
tions and  wishes.  And  can  she  forget  him,  who  has 
thus  graciously  rememhered  her  ? 

1st,  The  very  name  shall  perpetuate  the  memory  of 
the  mercy.  "  And  she  called  his  name  Samuel,  saying, 
Because  I  have  asked  him  of  the  Lord,"  Thus  she 
could  never  pronounce  the  name  without  recalling 
the  occasion.  After  the  same  manner,  Joseph  and 
Moses  named  their  children,  to  be  mementos ;  and  so, 
Samuel  called  the  stone  he  had  set  up,  "  Ebenezer,  say- 
ing. Hitherto  hath  the  Lord  helped  us,"  So  let  it  be 
with  us. 

Why  should  the  wondej-s  he  hath  wrought, 
Be  lost  in  silence  and  forgot  ? 

"  Bless   the   Lord,  0   my  soul !"   says   David,    "  and 
forget  not  all  his  benefits," 

Secondly,    She  undertakes   the  early  care  of  him  in 


HANNAH.  87 

person.  When,  therefore,  Elkanali  and  his  family 
went  up  as  usual  to  Shiloh,  she  determined  to  remain 
at  home  for  this  very  purpose.  "  She  said  uuto  her 
husband,  I  will  not  go  up  until  the  child  be  weaned." 
Here  we  find  Hannah  in  a  state  of  reduced  activity, 
and  partial  confinement ;  a  state  the  most  interest- 
ing ;  a  state  of  pleasing  expectation  and  awful  anxiety, 
week  after  week,  and  month  after  month,  concerning 
a  life  to  be  preserved,  and  a  life  given,  with  their  re- 
spective consequences. 

In  this  state  the  utmost  attention,  and  kindness, 
and  tenderness,  were  lier  well- deserved  due;  and  it 
is  pleasing  to  see  the  exemplariness  of  her  husband  in 
his  disposition  and  behavior  towards  her. 

Though  all  the  males  were  required  to  repair  to 
Shiloh  thrice  in  the  year,  the  obligation  did  not  ex- 
tend to  females.  If  they  loved  the  sanctuary,  and 
desired  the  privilege  of  attendance,  they  travelled  with 
their  husbands,  and  went  to  the  house  of  God  in  com- 
pany, when  their  situation  and  circumstances  allowed. 
But  frequently  this  was  not  the  case  ;  and  everything 
is  to  be  "  done  decently  and  in  order ;"  and  "  if  one 
duty,"  says  Bishop  Hopkins,  "  destroys  another,  God 
rejects  it  as  a  murderer."  He  requires  mercy  and 
not  sacrifice,  and  dispenses  with  public  institutions 
when  we  arc  obeying  private  and  domestic  calls. 

Hannah  cheerfully  bore  the  loss  of  Shiloh's  privi- 
leges, in  order  to  discharge  a  home  obligation ;  and 
Elkanah  acquiesces  in  her  proposal,  and  dispenses 
with  her  company  and  conversation  ;  and,  how  good 
and  pleasant  it  is,  when  yoke-fellows  draw  the  same 
way,  each  according  with  the  other,  especially  in  all 
the  concerns  of  economy,  charity,  and  piety.     "  And 


88  LECTUEE   VII. 

Elkanah,  her  husband,  said  unto  her,  Do  what  seemeth 
thee  good :  tariy  until  thou  have  weaned  him ;  only 
the  Lord  establish  his  word.  So  the  woman  abode, 
and  gave  her  son  suck  until  she  weaned  him." 

Here,  we  have  an  opportunity  to  say  a  few  words 
with  regard  to  a  common,  and,  we  fear,  increasing 
evil :  I  mean  the  abandonment  of  maternal  nursing. 

Surely,  nothing  can  be  a  more  ungrateful  return, 
than  to  treat  with  neglect  and  disdain  the  provision 
which  the  goodness  and  kindness  of  God  have  obvi- 
ously made  for  the  performance  of  this  duty. 

And  is  it  not  a  violence  offered  to  nature  ;  and  such 
a  violence  as  is  unknown  to  all  the  inferior  animals, 
and  to  the  most  barbarous  nations,  and  to  the  polished 
Greeks  and  Eomans  in  their  purer  ages  ? 

Were  I  to  speak  of  its  physical  injuriousness,  I 
might  seem  to  get  off  my  own  ministerial  and  moral 
ground.  But,  here,  I  can  appeal  for  my  censure  to 
proper  and  qualified  authorities.  Have  not  the  most 
eminent  physicians  told  us,  that  the  sudden  check  of 
the  nutritious  fluid  may  be  of  the  worst  consequences 
to  the  mother,  by  gendering  disease,  and  even  risking 
life  itself?  Have  they  not  told  us  that  there  are 
many  disorders  incident  to  women,  of  which  their 
nursing  is  the  most  effectual  cure  ;  that  delicate  con- 
stitutions are  strengthened  by  it ;  that  when  a  mother 
suckles  her  child,  her  complexion  becomes  clearer, 
her  spirits  more  uniformly  cheerful,  her  appetite  more 
regular,  and  her  general  habits  stronger  ?  Have  they 
not  afiirmed  even,  that  fewer  women  die  while  they 
are  nursing,  than  at  any  equal  period  of  their  lives  ? 
Have  they  not  told  us  what  injury  the  babe  may  sus- 
tain, by  being  deprived  of  its  own  natural  nourishment ; 


HANNAH.  89 

yea,  and  that  a  far  greater  number  of  those  children 
die  that  are  nursed  by  aliens,  than  of  such  as  are 
nursed  maternally  ?  And  is  it  not  strange  that  a 
mother  should  deprive  herself  of  the  most  exquisite 
pleasure  of  tender  and  endeared  sympathy  and  kindness ; 
or  that  a  woman  of  sensibility  can  see  the  darling  of 
her  soul  hanging  on  the  breast  of  another,  and  stroking 
the  cheek  of  a  stranger ;  engrossing  her  maternal 
rights,  and  sure  to  be  more  loved  than  herself? 

Hannah  not  only  nurses  her  own  child,  but  dedi- 
cates him  to  the  Lord.  *'  And  when  she  had 
weaned  him,  she  took  him  up  with  her,  with  three 
bullocks,  and  one  ephah  of  flour,  and  a  bottle  of  wine, 
and  brought  him  unto  the  house  of  the  Lord  in  Shiloh : 
and  the  child  was  young.  And  they  slew  a  bullock, 
and  brought  the  child  to  Eli.  And  she  said.  Oh  my 
lord !  as  thy  soul  liveth,  my  lord,  I  am  the  woman 
that  stood  by  thee  here,  praying  unto  the  Lord.  For 
this  child  I  prayed  ;  and  the  Lord  hath  given  me  my 
petition  which  I  asked  of  him."  What  a  number  of 
reflections  arises  from  hence. 

We  see  what  changes  in  conditions  and  feehngs 
individuals  may  experience.  At  evening-time  it  may 
be  light,  and  the  shadow  of  death  may  be  turned  into 
the  morning.  The  Jews,  when  the  Lord  turned  again 
their  captivity,  were  like  men  that  dream ;  the  de- 
liverance was  so  great,  sudden,  and  unlooked-for. 
Never  therefore  despond.  To  use  what  Cowper  calls 
the  beautiful' words  of  Dr.  Watts : — 

ITie  Lord  can  clear  the  darkest  skies, 

Can  givcB  us  day  for  night ; 
Make  drops  of  sacred  sorrow  rise 

.To  rivers  of  delight. 


90  LECTURE  VII. 

We  see  that  the  Lord  will  cause  earnest  persevering 
praj^er,  in  due  time,  to  yield  matter  for  praise.  It  is 
his  character — "  O  thou  that  hearest  praj^er."  'Tis 
his  promise — "  Ask  and  it  shall  be  given  you."  'Tis 
his  memorial  in  all  generations — -"  He  never  said  to 
the  seed  of  Jacob,  seek  jq  me  in  vain." 

We  see  that  the  answers  of  prayers  ought  to  be  ob- 
served and  noticed.  Many  never  think  of  their  prayers 
after  they  have  offered  thera  ;  but  is  it  not  a  mockery 
of  the  Supreme  Being  to  call  forth  his  attention,  by  an 
appearance  of  devotion,  when  we  never  mean  to  re- 
gard his  benefits  ?  It  was  otherwise  with  Moses. 
"  The  Lord,"  says  he,  "  hearkened  unto  me  at  that 
time  also,"  So  it  was  with  David.  "  The  Lord," 
says  he,  "  hath  heard  the  voice  of  my  weeping ;" 
and  he  derives  two  advantages  from  the  observation — 
gratitude  and  confidence.  "  I  love  the  Lord,  because 
he  hath  heard  my  voice,  and  my  supplications.  Be- 
cause he  hath  inclined  his  ear  unto  me,  therefore  will 
I  call  upon  him  as  long  as  I  live." 

We  should  also  remark  that  it  is  our  duty,  not  only 
to  observe,  but  to  own  and  confess  such  returns  of 
merc}^,  for  the  glory  of  Grod,  and  for  the  sake  of  others, 
that  they  also  may  be  encouraged  to  trust  and  pray. 
"  Come,"  says  David,  "  come  and  hear,  all  ye  that 
fear  God,  and  I  will  declare  what  he  hath  done  for 
my  soul.  I  sought  the  Lord,  and  he  heard  me, 
and  delivered  me  from  all  my  fears.  0  magnify  the 
Lord  with  me,  and  let  us  exalt  his  name  together." 

Again,  hear  this  admirable  thanksgiver.  "  There- 
fore also  I  have  lent  him  to  the  Lord ;  as  long  as  he 
liveth  he  shall  be  lent  to  the  Lord."  Yows  made  ought 
to  be  remembered  and  fulfilled.     We  are  not  fond  of 


HANNAH.  91 

vowing;  we  mucli  prefer  praying.  "Beware,"  says 
Cowper, 

"  Beware  of  Petei's  word, 
Nor  coufidently  say 
I  never  will  deny  Tliee,  Lord, 
But,  Grant  I  never  may." 

But  VOWS  are  not  unlawful  nor  useless,  when  formed  in 
the  strength  of  divine  grace;  "But,"  says  Solomon, 
"when  thou  vowest  a  vow  unto  God,  defer  not  to  pay 
it,  for  he  hath  no  pleasure  in  fools  ;  pay  that  which  thou 
hast  vowed.  Better  is  it  that  thou  shouldest  not  vow, 
than  that  thou  shouldest  vow  and  not  pay."  Yet  how 
many  transgressors  are  here.  How  many  have  vowed 
how  liberal  they  would  be  if  God  would  prosper  them 
in  their  endeavors  to  get  wealth  ;  but  when  riches  have 
increased  they  have  set  their  heart  upon  them ;  and 
have  even  done  less  in  the  cause  of  God  and  of  the 
poor  than  before ;  not  only  proportionably,  but  even 
actually  less.  How  man}"  have  we  known,  who,  when 
sick  and  apprehensive  of  dying,  have  vowed,  if  tliey 
recovered,  what  a  different  course  they  would  run  ;  yet 
no  sooner  hath  health  returned,  than  their  iniquities, 
like  the  wind,  have  carried  them  away. 

Here  even  good  men  have  failed.  Hezekiah  said, 
"  O  Lord,  I  am  oppressed ;  undertake  for  rjic ;"  and 
he  rebuked  his  disorder,  and,  "in  love  to  his  soul, 
delivered  it  from  the  pit  of  corruption."  And  for 
the  time  he  felt  well,  and  said,  "  For  the  grave  can- 
not praise  thee;  death  cannot  celebrate  thee;  they 
that  go  down  into  the  pit  cannot  liopc  for  thy  truth. 
The  living,  the  living,  he  shall  praise  thee,  as  I  do 
this  day  ;  the  father  to  the  chihlren  shall  make  known 
thy  truth.     The  Lord  was  ready  to  save  me ;  th-ere- 


-^ 


92  LECTUEE   VII. 

fore  we  will  sing  mj  songs  to  the  stringed  instruments 
all  the  days  of  our  life  in  the  house  of  the  Lord. 
Yet  Hezekiah  rendered  not  again  according  to  the 
benefit  done  unto  him,  for  his  heart  was  lifted  up." 

"  And  Jacob  vowed  a  vow,  saying,  if  God  will  be 
with  me,  and  will  keep  me  in  this  way  that  I  go,  and 
will  give  me  bread  to  eat,  and  raiment  to  put  on,  so 
that  I  come  again  to  nay  father's  house  in  peace,  then 
shall  the  Lord  be  my  God ;  and  this  stone,  which  I 
have  set  for  a  pillar,  shall  be  God's  house ;  and  of  all 
that  thou  shalt  give  me,  I  will  surely  give  the  tenth 
unto  thee."  Yet  how  long  did  he  linger,  neglectful  of 
his  engagement ;  and  it  was  not  till  God  reminded  and 
summoned  him,  that  he  said,  "  Let  us  arise,  and  go  up 
to  Bethel ;  and  I  will  make  there  an  altar  unto  God, 
who  answered  me  in  the  day  of  my  distress,  and  was 
with  me  in  the  way  which  I  went." 

But  hear  Hannah  : — "  Therefore  I  have  lent  him  to 
the  Lord ;  as  long  as  he  liveth  he  shall  be  lent  to  the 
Lord."  It  is  added,  "  And  he  worshipped  the  Lord 
there."  But  of  whom  is  this  spoken  ?  Some  say  of 
Eli.  K  so,  it  refers  not  to  his  ordinarj-  Avorship,  but 
to  the  present  particular  instance  of  his  adoration  and 
praise  on  Hannah's  behalf,  and  Avhich  would  afford 
another  proof  of  soraethiug  good  in  his  character, 
amidst  all  his  mistakes  and  infirmities. 

But  the  worshipper  seems  to  be  Samuel  himself. 
And  why  should  this  be  thought  strange  or  wonderful  ? 
He  was  a  peculiar  and  extraordinary  infant,  and  might 
have  given  early  indications  of  his  future  ability  and 
greatness.  But  without  this  supposition,  have  we  not 
read  that  "  out  of  the  mouth  of  babes  and  sucklings  God 
hath  perfected  praise"  ?    We  have  known  children,  who, 


HANNAH.  93 

as  young  as  Samuel  now  was,  have  evinced  true  piety 
and  devotion.  And  suppose  the  language  he  used  was 
not  of  his  own  invention  ?  Would  a  form  have  been 
improper?  "Would  not  his  pious  mother  have  as 
early  as  possible  taught  him  to  pray  ? 

All  present  would  probably  be  struck  with  the  little 
orator.  But  see  the  mother  !  how  she  gazes  !  how  she 
wipes  her  eyes !  how  she  lifts  her  hands  !  how  ready 
she  must  liave  been  to  exclaim,  "  this  child  is  mine, 
even  mine !" 

Nor  could  she,  impressed  as  she  was,  restrain  her 
feelings  ;  but  she  breaks  forth  in  strains  becoming  the 
saint,  as  well  as  the  mother.  "  And  Hannah  prayed, 
and  said.  My  heart  rejoiceth  in  the  Lord  ;  mine  horn 
is  exalted  in  the  Lord ;  my  mouth  is  enlarged  over 
mine  enemies ;  because  I  rejoice  in  thy  salvation. 
There  is  none  holy  as  the  Lord  ;  for  there  is  none  be- 
side thee  ;  neither  is  there  any  rock  like  our  God.  Talk 
no  more  exceeding  proudlj^ ;  let  not  arrogancy  come 
out  of  your  mouth  ;  for  the  Lord  is  a  God  of  knowl- 
edge, and  by  him  actions  are  weighed.  The  bows 
of  the  mighty  men  are  broken,  and  they  that  stumbled 
are  girded  with  strength.  They  that  were  full  have 
hired  out  themselves  for  bread ;  and  they  that  were 
hungry  ceased ;  so  that  the  baiTcn  hath  born  seven  ; 
and  she  that  hath  many  children  is  waxed  feeble. 
The  Loni  killeth,  and  maketh  alive  ;  he  bringeth  down 
to  the  grave,  and  bringeth  up.  The  Lord  maketh 
poor,  and  maketh  rich ;  he  bringeth  low,  and  lifteth 
up.  He  raiseth  up  the  poor  out  of  the  dust,  and 
lifteth  up  "the  beggar  from  the  dunghill,  to  set  them 
among  princes,  and  to  make  them  inherit  the  throne 
of  glory:  for  the  pillars  of  the  earth  are  the  Lord's, 


94  LECTURE   VII. 

and  he  hath  set  the  world  upon  them.  He  will  keep 
the  feet  of  his  saints,  and  the  wicked  shall  be  silent 
in  darkness ;  for  by  strength  shall  no  man  prevail. 
The  adversaries  of  the  Lord  shall  be  broken  to  pieces ; 
out  of  heaven  shall  be  thunder  upon  them ;  the  Lord 
shall  judge  the  ends  of  the  earth ;  and  he  shall  give 
strength  unto  his  king,  and  exalt  the  horn  of  his 
anointed." 

On  these  words  we  shall  not  have  space  to  enlarge  ; 
we  drop  only  a  few  hints.  We  see  Hannah  had  poet- 
ical talent,  and  which  could  be  of  no  mean  kind,  since 
we  find  David,  the  chief  Hebrew  bard,  not  ashamed 
to  borrow  from  her.  "  He  raiseth  up  the  poor  out  of 
the  dust,  and  lifteth  the  needy  out  of  the  dunghill,  that 
he  may  set  him  with  princes,  even  with  the  princes  of 
his  people." 

It  is  here  said  she  "prayed;"  but  we  find  no 
supplication  or  petition ;  only  j^raise  and  thanksgiv- 
ing ;  but  praise  and  thanksgiving  are  an  essential 
part  of  prayer,  and  should  always  accompany  it. 
Hence  says  Paul,  "  Be  careful  for  nothing,  but  in 
everything  by  prayer  and  supplication,  with  thanks- 
giving, let  your  requests  be  make  known  to  God. 
And  the  peace  of  God,  which  passe th  all  understand- 
ing, shall  keep  your  hearts  and  minds  through  Christ 
Jesus." 

When  she  prayed  in  the  "bitterness  of  her  soul," 
it  was  "  in  her  heart ;  only  her  lips  moved,  but  her 
voice  was  not  heard  ;"  but  now  she  had  obtained  the 
blessing,  she  cannot  hold  her  peace.  Such  is  the 
difference  between  sorrow  and  joy.  Sorrow  seeks 
retreat,  and  the  anguish  bearer  "  sitteth  alone,  and 
keepeth  silence,  and  putteth  his  mouth  in  the  dust." 


HANNAH.  95 

But  joy  is  exciting  and  manifestative.  "  Thou  hast 
turned  for  me  my  mourning  into  dancing ;  thou 
hast  put  off  my  sackcloth,  and  girded  me  with  glad- 
ness ;  to  the  end  that  my  glory  may  sing  praise  to 
thee,  and  not  be  silent.  O  Lord,  my  God,  I  will 
give  thanks  unto  thee  forever."  Has  the  shepherd 
found  the  sheep  which  he  had  lost?  "He  calleth 
together  his  friends  and  neighbors,  saying,  Eejoice 
with  me." 

From  her  own  particular  case,  she  takes  occasion 
to  speak  glorious  things  of  God,  of  his  being,  his  at- 
tributes, and  works,  and  ways  ;  and  U)  tell  what  he 
is  doing  in  the  world,  and  in  the  church.  The  events 
to  which  she  refers  are  often  not  considered  at 
all,  or  they  are  viewed  as  the  effects  of  fortune  or 
chance ;  but  she  views  them  as  the  purposes  and 
performances  of  him  "  who  worketh  all  things  after 
the  counsel  of  his  own  will ;"  and  it  is  the  supreme 
of  piety  to  see  and  acknowledge  God  in  all  things. 

It  is  commonly  imagined  that  Hannah  has  even  an 
allusion  to  the  coming  and  character  of  the  Messiah 
himself.  She  certainly  is  the  first  who  pronounces 
that  "  name  which  is  above  every  name  " — "  anointed 
of  the  Lord."  it  is  no  disproof  of  this  supposition, 
that  she  might  not  understand  the  full  and  evangel- 
ical import  of  the  term.  The  Prophets  often  deliv- 
ered things  which  they  afterwards  searched  in  order 
to  understand. 

Finally,  there  is  one  sentence,  jDromise,  threaten- 
ing, admonition,  which  we  should  always  retain,  and 
often  revolve — "  He  will  keep  the  feet  of  his  saints, 
and  the  wicked  shall  be  silent  in  darkness;  for  by 
strength  shall  no  man  prevail." 


96  LECrURE   VII. 

It  is  probable  that,  as  moved  by  the  Holy  Ghost, 
she  composed  this  ode  for  this  occasion,  during  the 
few  daj'S  she  continued  at  Shiloh,  and  where  care  was 
taken  to  secure  and  publish  the  contents. 

However  this  may  be,  everything  is  now  finished, 
and  she  must  return  to  her  own  abode,  and  leave  her 
beloved  Samuel  behind.  How  would  she  be  re 
minded,  at  the  different  parts  of  the  way  back  without 
him,  of  what  he  had  artlessly  asked  in  their  journey 
up  to  the  temple  ! 

What  a  parting  was  here !  How  affecting  must  it 
have  been  to  leave  such  a  child;  to  leave  him,  not 
for  a  month  or  a  year,  but  for  life.  But  she  leaves 
him  under  the  care,  and  in  the  service  of  Eli,  who  now 
feels  a  deep  and  paternal  interest  in  him.  "  And  the 
child  did  minister  unto  the  Lord  before  Eh,"  per- 
forming such  of&ces  as  his  tender  age  and  powers 
allowed.  And  we  are  also  told  of  his  dress  ;  "  girded 
with  a  linen  ephod ;"  a  dress  entirely  sacerdotal,  and 
indicative  of  his  future  destination. 

Thus  she  leaves  him;  but  does  she  forget  him? 
"Can  a  woman  forget  her  sucking  child,  that  she 
should  not  have  compassion  on  the  son  of  her  womb  ?" 
Many  mothers  would  have  been  continually  or  fre- 
quently visiting  him,  especially  as  Ramah  was  not 
very  distant  from  Shiloh  ;  but  observe  her  self-denial, 
her  firmness,  her  prudence.     Her  visit  was  only  annxial. 

But  could  she  ever  go  without  going  as  a  mother  ? 
"  Moreover,  his  mother  made  him  a  little  coat,  and 
brought  it  to  him  from  year  to  year,  when  she 
came  up  with  her  husband  to  offer  the  yearly  sa- 
crifice." Had  Hannah  to  furnish  him  with  articles 
of  apparel  ?  or  was  this  vestment  the  produce  of  ma- 


HANNAH.  97 

ternal  fondness?  In  earlier  times,  we  know,  women 
of  eminence  did  not  deem  a  certain  kind  of  manual 
employment  beneath  them.  Alexander's  sisters  manu- 
factured his  garments ;  and  Solomon,  speaking  of 
a  virtuous  princess,  says,  "  She  seeketh  wool,  and 
flax,  and  worketh  willingly  with  her  hands.  She 
layeth  her  hands  to  the  spindle,  and  her  hands  hold 
the  distaff." 

But  does  God  record  in  his  word  such  actions 
as  many  would  deem  trifling,  and  pass  by  those 
which  the  world  would  regard  as  alone  worthy 
of  notice  ?  "  His  thoughts  are  not  our  thoughts, 
neither  are  his  ways  our  ways."  "  The  Lord  seeth 
not  as  man  seeth,  for  man  looketh  upon  the  outward 
appearance,  but  the  Lord  looketh  on  the  heart." 

Thus  she  leaves  him  ;  but  is  he  less  hers  now  than 
before  ?  Nothing  is  so  much  our  own  as  that  which 
we  have  dedicated  to  God,  He  holds,  and  sanctifies, 
and  blesses  it  for  us ;  and  such  a  sacrifice  is  not  a 
gift  but  a  loan.  "  Therefore  I  have  lent  him  to  the 
Lord ;  as  long  as  he  liveth  he  shall  be  lent  to  the  Lord." 

And  was  she  a  loser  by  the  deed.  Was  she  not 
even  recompensed  ?  "  And  Eli  blessed  Elkanah  and 
his  wife,  and  said.  The  Lord  give  thee  seed  of  this 
woman  for  the  loan  which  is  lent  to  the  Lord.'' 
*'  And  the  Lord  visited  Hannah,  so  that  she  conceived 
and  bare  three  sons  and  two  daughters."  But,  re- 
gardless of  these  additional  olive  plants  around  her 
table,  what  a  reward  had  she  even  in  Samuel  himself. 
He  was  the  darling  of  heaven  and  earth.  "  He  grew 
in  wisdom  and  in  stature,  and  in  favor  with  God 
and  man."  He  was  established  a  prophet,  and  none 
of  his  words  fell  to  the  ground.     He  ruled  and  judged 

5 


98  LECTURE   VII. 

Israel.  He  maintained  a  blameless  reputation,  and 
at  the  close  of  life,  could  thus  challenge  the  whole 
nation.  "  I  have  walked  before  you  from  my  childhood 
unto  this  day.  Behold,  here  I  am :  witness  against  me 
before  the  Lord,  and  before  his  anointed ;  whose  ox 
have  I  taken  ?  or  whose  ass  have  I  taken  ?  or  whom 
have  I  defrauded?  whom  have  I  oppressed?  or  of 
whose  hand  have  I  received  any  bribe  to  blind  mine 
eyes  therewith  ?  and  I  will  restore  it  to  you.  And  they 
said,  Thou  hast  not  defrauded  us,  nor  oppressed  us, 
neither  hast  thou  taken  aught  of  any  man's  hand." 

But  what  has  all  this  to  do  with  Hannah  ?  Much 
every  way.  Did  he  early  learn  not  to  be  idle  ?  Did 
he  readily  obey  those  who  had  the  rule  over  him? 
Did  he  cheerfully  submit  to  restraints  and  privations? 
Did  he  show  no  unwillingness  to  be  left  behind? 
Had  he  no  fear  to  sleep  alone?  Could  he  hear  an 
extraordinary  voice  in  the  night  without  terror  ?  Did 
the  fear  of  God  banish  every  other  fear?  All  this 
proclaims  her  influence.  All  this  she  had  early 
taught  him.  All  this  shows  the  excellency  of  her 
discipline,  the  wisdom  of  her  teaching,  and  the  influ- 
ence of  her  example.  All  this,  under  God,  was  owing 
to  Hannah.  All  that  ennobled  him  praises  her ;  and 
the  history  of  the  son  is  the  eulogium  of  the  mother. 

Let  me  conclude  with  a  few  words  of  address  to 
mothers,  to  children,  and  to  husbands. 

First^  Let  me  admonish  you  who  are  mothers,  to 
make  Hannah  your  example.  I  am  not  afraid  to  inti- 
mate the  great  importance  that  belongs  to  your 
character :  for  however  humbly  it  becomes  you  to  think 
of  yourselves  personally,  you  ought  highly  to  value 
yourselves  relatively.      Your    maternity  itself   is   an 


HANNAH.  99 

amazing  prerogative.  What  a  thought  that  you  have 
brought  into  existence  a  number  of  rational,  respon- 
sible, and  immortal  beings.  And  you  have  not 
shaken  them  off  at  their  birth.  They  demand,  not 
only  your  immediate,  but  your  persevering  attention, 
your  unremitting  care.  I  hope  I  have  convinced  you 
that  it  is  your  duty  to  nurse  your  own  children  ;  but 
your  duty  does  not  cease  with  their  weaning.  You 
are  to  superintend  their  growth,  to  watch  over  their 
health,  to  open  their  minds,  and  form  their  habits. 

But  as  they  are  God's  subjects,  as  well  as  God's 
creatures ;  and  as  they  have  souls  within  them,  and 
an  eternity  before  them,  you  are  to  be  concerned  not 
only  for  their  physical  and  outward  welfare,  but  their 
moral  and  spiritual.  You  are  not  only  to  ask  what 
shall  they  eat,  and  what  shall  they  drink,  and  how 
shall  they  be  clothed  ?  but  you  are  to  dedicate  them 
to  God,  and  so  regard  them  as  sacred  characters,  and 
"  train  them  up  in  the  nurture  and  admonition  of  the 
Lord."  And,  as  much  depends  upon  you,  so  much 
may  be  accomplished  by  you.  Who  has  such  influ- 
ence, along  with  so  much  authority  ?  Who  has  the 
command  of  so  many  means  and  opportunities  of  ap- 
proaching and  impressing  the  mind  ? 

Though  Mr.  Newton  sinned  away  his  early  advan- 
tages, you  see  what  benefit  he  derived,  when  awakened, 
from  the  texts  and  hymns  his  mother  had  fixed  in 
his  mind,  in  his  infancy  and  childhood.  Mr.  Cecil 
tells  us,  that,  in  the  days  of  his  vanity,  though  he 
withstood  so  many  pious  endeavors,  he  never  could 
resist  his  mother's  tears.  And  Mr.  Wilson,  now 
Bishop  of  Calcutta,  in  his  narrative  of  intercourse 
■^th   Bellingham,  the  assassin,  says  he  could  make 


100  LECTURE   VII. 

him  feel   nothing,  till   he  mentioned  his  mother^  and 
then  he  broke  into  a  flood  of  tears. 

Secondly^  Let  me  address  you,  my  dear  children, 
and  call  upon  you  to  make  Samuel  your  pattern,  and 
encouragement.  "  When,"  says  Cecil,  "  I  was  a  child, 
and  a  very  wicked  one  too,  the  character  of  young 
Samuel  came  home  to  me,  when  nothing  else  had 
any  hold  on  my  mind."  And  can  you,  my  dear  chil- 
dren, help  admiring  him  ?  You  see  what  proofs  he 
gave  of  early  wisdom,  and  how  entirely  he  obeyed  and 
honored  his  beloved  mother.  And  will  you  disobey 
yours  ?     Will  you  dishonor  and  distress  the  mother 

who  bore  you,  and  who  bred, 


Nursed  on  her  knee,  and  at  her  bosom  fed  ? 

Oh !  if  ever  you  are  tempted  to  go  astray,  or  do  amiss, 
hear  her  voice  crying,  "  What,  my  son !  and  what,  the 
son  of  my  womb  !  and  what,  the  son  of  my  vows !" 

And  how  was  Samuel  distinguished  and  honored  ? 
How  well  did  he  exemplify  the  fulfilment  of  the 
promise,  "  I  love  them  that  love  me,  and  those  that 
seek  me  early  shall  find  me."  You  may  not,  like 
him,  be  called  to  fill  a  sacred  ofiice,  but  you  will  be 
the  servants  of  the  most  high  God.  If  long  life  be 
not  granted  to  you,  as  it  was  to  him,  should  you  die 
young,  this  will  be  gain,  and  early  death  will  be 
early  glorj-.  And  should  you  reach  fourscore  years 
and  ten,  your  "  hoary  head  will  be  a  crown  of  glory  ; 
being  found  in  the  way  of  righteousness,"  and  God 
will  say,  "  I  remember  thee,  the  kindness  of  thy 
youth." 

It  has  been  said  that  young  saints  often  prove  old 
demons.     But  nothing  can  be  less  truo.     W:s  {\.'* 


HANNAH.  101 

the  case  Avith  Joseph  ?  with  Obadiah  ?  with  David  ? 
or  with  Timoth}'  ? 

When  we  devote  our  youtli  to  God 

'Tis  pleasing  in  his  eyes  ; 
A  flower,  when  offered  in  the  bud, 

Is  no  vain  sacrifice. 

'Twill  snve  us  from  a  thousand  snares 

To  mind  religion  young  ; 
Grace  will  preserve  t)ur  following  years, 

And  make  our  virtues  strong. 

Oh  !  may  your  language,  therefore,  be — 

To  thee,  Almighty  God,  to  thne. 

Our  childhood  we  resign ; 
'Twill  please  us  to  look  back,  and  see 

That  our  whole  lives  were  tliine. 

Thirdly,  What  shall  I  say  to  you  who  are  husbands? 
"  Marriage  is  honorable  in  all,"  and  "  it  is  not  good 
for  man  to  be  alone."  But  if  you  have  a  Hannah, 
be  grateful,  and  faithful,  and  kind,  and  tender.  I  need 
not  exhort  you  against  adding  a  Peninnah  to  vex 
her  withal.  Blessed  be  God,  we  live  in  a  land  where 
marriage  is  confined  to  one  pair,  according  to  its  orig- 
inal institution.  But  you  may  in  other  ways  vex 
one  whom,  by  every  principle,  you  ought,  and  have 
sacredly  promised,  to  cherish  and  comfort.  "  Yet  is 
she  thy  companion,  and  the  wife  of  thy  covenant." 
If  every  wish  of  thine  heart  is  not  accomplished  in  her, 
remember  she  feels  the  disappointment,  and  is  more 
mortified  on  thy  account  than  her  own.  And  should 
not  thy  behavior  assure  her  that  thou  art  "  better  to  her 
than  ten  sons  ?"  Are  her  sprightlincss,  and  powers, 
and   attractions   beginning  to   decline,   whose  better 


102  LECTURE    VII. 

days  you  have  exulted  in?  Let  her  feel  the  more, 
that  she  is  not  alone,  but  "coming  up  from  the  wil- 
derness, leaning  upon  her  beloved."  "  Likewise,  ye 
husbands,  dwell  with  them  according  to  knowledge, 
giving  honor  unto  the  wife,  as  unto  the  weaker  vessel, 
and  as  being  heirs  together  of  the  grace  of  life,  that 
your  prayers  be  not  hindered." 


LECTURE  VIII. 

ANNA,    THE    PROPHETESS. 

And  there  was  one  Anna,  a  prophetess,  the  daughter  of  Phanuel,  of 
the  tribe  of  Aser  ;  she  was  of  a  great  age,  and  had  Hved  with  an 
husband  seven  years  from  her  virginity ;  and  she  was  a  widow  of 
about  fourscore  and  four  years,  which  departed  not  from  the 
temple,  but  served  God  with  fastings  and  prayei-s  night  and  day. 
And  she,  coming  in  that  instant,  gave  thanks  likewise  unto  the 
Lord,  and  spake  of  liim  to  all  them  that  looked  for  redemption  in 
Jerusalem. — Luke,  ii.  36-38. 

One  of  the  names  by  wliich  the  Messiah  was  to  be 
called,  was  the  "Wonderful ;"  and  the  name  was  divinely 
appropriate.  Nothing  could  be  more  marvellous  than 
the  constitution  of  his  person,  in  which  we  see  a 
union  of  divinity  and  humanity,  of  majesty  and  con- 
descension, of  independence  and  subjection,  of  indi- 
gence and  riches.  The  same  will  apply  to  his  history. 
Observe  his  death.  He  suffers  every  kind  of  indignity  ; 
he  is  bound,  scourged,  spit  upon,  buffeted,  crucified 
between  two  thieves.  But  the  sun  is  enveloped  in 
darkness,  and  the  earth  shakes,  and  the  rocks  are 
rent,  ■  and  the  graves  are  opened,  and  the  dead  arise, 
the  centurion  exclaims,  "  Truly  this  man  was  the 
Son  of  God  ;"  and  the  expiring  thief  adores  him  as 


104  LECTURE   VIII. 

the  Lord  of  all ;  and  prays,  "  Lord  remember  me  when 
tliou  comest  into  tliy  kingdom." 

Observe  also  Ins  hirth.  Nothing  could  be  more 
exj^ressive  of  the  deepest  humiliation ;  and  adapted 
to  scandalize  all  those  that  worship  "  the  god  of  this 
world."  "  And  so  it  was,  that,  while  they  were  there, 
the  days  were  accomplished  that  she  should  be  de- 
livered. And  she  brought  forth  her  first-born  son, 
and  wrapped  him  in  swaddling  clothes,  and  laid  him 
in  a  manger,  because  there  was  no  room  for  them 
in  the  inn."  But  the  season  of  his  birth  is  called 
"  the  fulness  of  time ;"  an  angel  addresses  the  shep- 
herds ;  a  multitude  of  the  heavenly  host  descends, 
singing,  "  glory  to  God  in  the  highest,  and  on 
earth  peace,  good- will  towards  men ;"  a  new  star 
adorns  the  heavens ;  and  wise  men  come  from  the 
east,  and  fall  down  and  worship  him;  and  he  is 
"justified  in  the  Spirit,"  and  the  Holy  Ghost  dignifies 
liim  by  inspiring  two  distinguished  individuals  to 
bear  witness  of  him. 

These  were  Simeon  and  Anna.  Of  the  former  it 
is  said,  "  And,  behold,  there  was  a  man  in  Jerusalem 
whose  nanae  was  Simeon ;  and  the  same  man  was 
just  and  devout,  waiting  for  the  consolation  of  Israel ; 
and  the  Holy  Ghost  was  upon  him.  And  it  was 
revealed  unto  him  by  the  Holy  Ghost,  that  he  should 
not  see  death  before  he  had  seen  the  Lord's  Christ. 
And  he  came  by  the  Spirit  ,into  the  temple ;  and 
when  the  parents  brought  in  the  child  Jesus,  to  do 
for  him  after  the  custom  of  the  law,  then  took  he 
him  up  in  his  arms,  and  blessed  God,  and  said,  Lord, 
now  lettest  thou  thy  servant  depart  in  peace,  according 
to  thy  word ;  for  mine  eyes  have  seen  thy  salvation. 


ANNA,    THE   PEOPHETESS.  105 

which  thou  liast  prepared  before  the  face  of  all  people ; 
a  light  to  lighten  the  Gentiles,  and  the  glory  of  thy 
people  Israel." 

Nor  was  Simeon  alone. 

"  And  there  was  also  one  Anna,  a  prophetess,  the 
daughter  of  Phanuel,  of  the  tribe  of  Aser ;  she  was 
of  a  great  age,  and  had  lived  with  an  husband  seven 
years  from  her  virginity ;  and  she  was  a  widow  of 
about  fourscore  and  four  years,  which  departed  not 
from  the  temple,  but  served  God  with  fastings  and 
prayers  night  and  day.  And  she,  coming  in  that 
instant,  gave  thanks  likewise  unto  the  Lord,  and 
spake  of  him  to  all  them  that  looked  for  redemption 
in  Jerusalem." 

This  is  all  we  know  concerning  her;  but  this  is 
not  a  little.  The  first  view  it  leads  us  to  take  of  her 
is  her  Prerogative  ;  the  second,  her  Condition  in 
Life  ;  the  third,  her  Devoutness  ;  the  fourth,  her  Priv- 
ilege ;  the  fifth,  her  Gratitude  ;  the  last,  her  Zeal. 

I,  Her  Prerogative. — She  was  "  a  Prophetess." 
Prophecy  is  the  expression  of  foreknowledge.  It  is 
distinguishable  from  mere  conjecture,  however  in- 
genious. Conjecture  may  be  followed  by  a  corre- 
spondence of  events,  but  the  event  corresponds  acci- 
dentally, and  is  not  previously  certified  thereby.  It 
is  also  beyond  the  reach  of  reasoning  from  causes  to 
effects,  accor'ding  to  the  ordinarj^  operations  of  nature. 
It  is  nothing  less  than  a  miracle ;  and  God  himself 
refers  to  it  as  supernatural  and  divine.  "  Who  hath 
declared  this  from  ancient  time?  Have  not  I  the 
Lord  ?"  "  Remember  the  former  things  of  old  ;  for 
I  am  God,  and  there  is  none  else ;  I  am  God,   and 

5* 


106  LECTURE   VIII. 

there  is  none  like  me,  declaring  the  end  from  the 
beginning,  and  from  ancient  times  the  things  that  are 
not  yet  done,  saying,  My  counsel  shall  stand,  and  I 
will  do  all  my  pleasure." 

As  God  possesses  the  perfect  knowledge  of  all 
futurities,  so  he  is  able  to  communicate  any  portion 
of  it  he  pleases  to  any  of  his  creatures;  and  he  has 
often  done  this  ;  and  our  appeals  to  it  constitute  one  of 
the  most  undeniable  proofs  of  the  truth  of  revelation. 

The  spirit  of  prophecy  was,  with  few  exceptions, 
confined  to  the  Jews.  Among  them,  it  manifested 
itself  in  all  its  fulness  and  glory.  From  age  to  age 
they  had  a  succession  of  prophets ;  and  they  were 
not  destitute  even  during  the  whole  time  of  the 
Babylonish  captivity.  The  prophetical  spirit,  indeed, 
ceased  its  communications  from  the  days  of  Malachi ; 
but  it  was  revived  again  about  the  period  of  the 
Saviour's  incarnation ;  as  we  see  in  his  forerunner, 
"  for  all  held  John  as  a  prophet;"  and  in  the  case  of 
Simeon,  and  of  Anna  of  whom  we  are  now  speaking. 

For  this  supernatural  endowment  was  not  limited 
to  males.  Miriam,  and  Deborah,  and  Huldah,  and 
other  females  were  honored  with  this  ministry ;  and 
the  time  was  now  come  when  the  language  of  God, 
by  Joel,  was  to  be  accomplished.  "And  it  shall 
come  to  pass  afterward,  that  I  will  pour  out  my 
Spirit  upon  all  flesh  ;  and  your  sons  and  your  daugh- 
ters shall  prophesy,  your  old  men  shall  dream  dreams, 
your  young  men  shall  see  visions  ;  and  also  upon  the 
servants  and  upon  the  handmaids  in  those  days  will  I 
pour  out  my  spirit." 

Some  may  be  ready  to  ask,  if  women  were  allowed 
to  prophesy,    why   are   they    not  permitted   also  to 


ANNA,    THE   PROPHETESS.  107 

preach?  To  whicli  we  answer,  because  we  are  not 
to  ar.gue  from  a  miraculous  age  to  an  ordinary  one ; 
because  our  Lord  has  given  us  no  example  of  this  in 
the  choice  of  his  apostles,  nor  in  the  mission  of  the 
seventy ;  and  because  inspiration  has  interposed  its 
authority,  and  said,  "  I  suffer  not  a  woman  to  teach  " 
in  the  Church. 

Though  Grod  is  under  no  obligation  to  explain 
himself,  and  his  decision  itself  should  always  satisfy 
us,  yet  nothing  would  be  more  easy  than  to  show  the 
reasons  on  which  such  a  prohibition  is  founded. 
They  are  not  to  be  sought  for  in  a  supposition  of 
incapacity  for  the  discharge  of  such  a  function,  but 
in  the  order  of  nature,  and  in  the  line  of  demarcation 
which  defines  and  separates  the  destinies  and  duties 
of  each  sex.  Eccentrics  may  excite  notice,  but  will 
never  be  admired,  at  least  by  the  wise  and  judicious. 
Persons  alwaj-s  appear  to  most  advantage  in  their 
own  proper  sphere  ;  and  if  females  desire  to  be  useful, 
they  need  not  be  disappointed  ;  if  they  are  not  called 
to  fill  a  public  oflSce,  there  are  a  thousand  ways  open 
to  their  talents  and  benevolence,  in  which  they  may 
serve  their  generation  and  the  cause  of  the  Gospel. 
"  Greet  Mar}'-,"  says  the  apostle  to  the  Romans,  "  who 
bestowed  much  labor  on  us ;"  and  to  the  Philippiaus, 
"  I  entreat  thee  also,  true  yokefellow,  help  those 
women  who  labored  with  me  in  the  gospel." 

II.  Observe  her  condition  in  life. — This  was 
affecting  and  interesting.  She  was  old  and  bereaved  ; 
of  great  age ;  had  been  early  deprived  of  her  hus- 
band ;  and  was  now  a  widow  of  about  fourscore  and 
four  years. 


108  LECTUEE    VIII. 

First.  She  was  of  a  great  age  ;  and  what  was  this  ? 
About  84  ;  and  what  w^as  this  to  the  duration  of  eter- 
nity? and  what  was  this  to  the  j^ears  before  the 
flood  ?  3^ea,  -u  hat  was  it  to  the  longevity  of  Jacob  ? 
who  said,  in  answer  to  the  question,  "  How  old  art 
thou  ?"  "  The  days  of  the  years  of  my  pilgrimage 
are  an  hundred  and  thirty  years ;  few  and  evil  have 
the  days  of  the  years  of  my  life  been,  and  have  not 
attained  unto  the  days  of  the  years  of  the  life  of  my 
fathers  in  the  da3'S  of  their  pilgrimage." 

But  SO  reduced  was  the  human  standard,  that 
Moses  estimated  it  much  lower :  "  the  days  of  our 
years  are  threescore  years  and  ten  ;  and  if,  by  reason 
of  strength,  they  be  fourscore  years,  yet  is  their 
strength  labor- and  sorrow  ;  for  it  is  soon  cut  off,  and 
we  fly  away."  Anna's  age,  therefore,  is  a  kind  of 
prodigy  and  wonder ;  a  period  not  often  attained, 
but  a  period  often  earnestly  desired.  Yet  what  is  life 
so  prolonged,  but  a  series  of  decays,  infirmities,  trou- 
bles, and  losses  ;  and  "  the  years  draw  nigh  in  which 
we  shall  say,  we  have  no  pleasure  in  them." 

Accordingly,  we  remark  secondly,  that  Anna  had 
experienced  affliction — affliction  in  the  tenderest  quar- 
ter, and  early  in  life.  She  was  now  bereaved  of  the 
guide  of  her  j^outh,  after  living  only  seven  years  in 
the  happiness  of  conjugal  life.  Thus,  she  could  no 
longer  come  up  out  of  the  wilderness  leaning  on  her 
beloved,  but  was  doomed  to  travel  the  rest  of  the  long 
journey  of  life,  alone ! 

The  Jews,  anciently,  in  their  weddings,  observed 
a  very  striking  usage.  They  dashed  a  glass  upon 
the  floor,  to  show  by  its  fraction  the  brittleness  of 
the  connection  itself.     And  funeral  solemnities  have 


ANNA,    THE   PROPHETESS.  109 

often  been  soon  found  to  follow  marriage  rites.  It 
becomes  you,  therefore,  to  "rejoice  with  trembling," 
even  in  the  day  of  your  espousals,  and  the  day  of  the 
gladness  of  your  heart.  Be  thankful,  ye  whose  rela- 
tive comforts  are  yet  spared  ;  ye  who,  year  after  year, 
behold  your  dear  connections  still  around  you.  But 
O,  hold  them  Avith  a  loose  hand.  Remember  that 
"  all,  all  on  earth  is  shadow ;"  and  will  you  set 
your  heart  on  that  which  is  not  ?  "  This,  I  say,  breth- 
ren, the  time  is  short :  it  remaineth,  that  both  they 
that  have  wives  be  as  though  they  had  none ;  and 
they  that  weep,  as  though  they  wept  not ;  and  they 
that  rejoice,  as  though  they  rejoiced  not ;  and  they 
that  bu}^,  as  though  they  possessed  not ;  and  they 
that  use  this  world,  as  not  abusing  it :  for  the  fashion 
of  this  world  passeth  away." 

Anna  probably  began  life  under  every  pleasing 
prospect,  but  her  hopes  were  soon  torn  up  by  the 
roots :  3^et, 

Thirdly^  We  observe  that  she  did  not  alter  her 
condition  again,  but  lived  tlie  remainder  of  her  days 
in  the  state  the  Providence  of  God  had  been  pleased 
to  place  her  in  ;  and  her  very  long  widowhood  is  not 
mentioned  to  her  disparagement.  Unquestionably 
there  is  nothing  sinful  in  a  second  marriage.  The 
Apostle  himself  has  determined  this.  "  The  wife  is 
bound  by  the  law  as  long  as  her  husband  liveth  ;  but 
if  her  husband  be  dead,  she  is  at  liberty  to  be  mar- 
ried to  v.diom  she  will ;  only  in  the  Lord." 

Whatever  differences  there  were  among  the  first 
Christians,  they  all  agreed  equally  to  remember  the 
poor ;  and,  among  these,  widows  were  peculiarly  re- 
garded ;  and  their  condition  required  it.    But  as  every 


110  LECTUEE   VIII. 

institution  must  have  some  laws  and  limits,  hear  the 
apostolical  admonition  and  decision — "  Honor  widows 
that  are  widows  indeed.  Now  she  that  is  a  widow 
indeed,  and  desolate,  trusteth  in  God,  and  continueth 
in  supplications  and  jarayers  night  and  day.  Let  not 
a  widow  be  taken  into  the  number  under  threescore 
years  old,  having  been  the  wife  of  one  man  ;  well  re- 
ported of  for  good  works  ;  if  she  have  brought  up  chil- 
dren, if  she  have  lodged  strangers,  if  she  have  washed 
the  saints'  feet,  if  she  have  relieved  the  afflicted,  if 
she  have  diligently  followed  every  good  work." 

No  one  spoke  more  in  praise  of  marriage  than 
Paul.  He  pronounced  it  "  honorable  in  all ;"  and 
branded,  as  among  the  "  doctrines  of  devils,"  the 
"  forbidding  to  marry  ;"  yet  he  remained  single  him- 
self; and  there  were  seasons  and  circumstances  which 
led  him  to  say,  "  I  would  that  all  men  were  even 
as  I  myself."  "  I  say,  therefore,  to  the  unmarried 
and  widows,  it  is  good  for  them  if  they  abide  even 
as  I." 

But  we  must  learn  from  the  Scripture  to  distin- 
guish things  that  differ ;  and  the  Apostle  reminds  us 
that  what  is  lawful  may  not  be  expedient,  and  that 
what  is  justifiable  may  not  be  praiseworthj^  Upon 
what  principle,  or  for  what  reason,  does  he  speak 
upon  the  subject  before  us ?  "I  would  have  you 
without  carefulness."  "  The  unmarried  woman  careth 
for  the  things  of  the  Lord,  that  she  may  be  holy  both 
in  body  and  in  spirit ;  but  she  that  is  married  careth 
for  the  things  of  the  world,  how  she  may  please  her 
husband."  Well,  then,  says  Anna,  let  me  continue 
as  I  am. 


ANNA,    THE    PROPHETESS.  Ill 

III.  Her  Devoutness. — "  She  departed  not  from 
the  temple,  but  served  God  with  fastings  and  prayers 
night  and  day." 

This  may  be  viewed  two  ways,  in  addition  to  her 
prerogative  as  a  prophetess.  First,  You  will  observe, 
that  the  gift  of  prophecy  was  always  distinguishable 
from  the  spirit  of  holiness.  It  was  sometimes  pos- 
sessed by  those  who,  though  God's  instruments,  were 
not  his  subjects ;  witness  Balaam,  and  Caiphas,  and 
the  declaration  of  the  Judge  of  all,  "  Many  will  say 
to  me  in  that  day,  Lord,  Lord,  have  we  not  proph- 
esied in  thy  name  ?  And  then  I  will  profess  unto 
them,  I  never  knew  you ;  depart  from  me,  ye  that 
work  iniquity."  But  Anna  was  sanctified  as  well  as 
inspired. 

Secondly,  It  may  also  be  viewed  in  reference  to  her 
condition  in  life  ;  for  though  real  religion  does  not 
depend  upon  outward  circumstances ;  a  life  of  bereave- 
ment, privation,  and  trial,  is  much  more  friendly  to 
its  support  and  increase  than  a  course  of  invariable 
prosperity.  "  Because  they  have  no  changes,  there- 
fore they  fear  not  God." 

But,  it  ma}^  be  asked,  how  are  we  to  understand 
the  representation  of  her  piety  ?  It  cannot  be  sup- 
posed that  her  ''  not  departing  from  the  temple," 
means  her  residence  in  it  continually  ;  or  that  her 
"serving  God  with  fastings  and  prayers  night  and 
day,"  is  to  be  taken  according  to  the  letter ;  for  then 
she  could  have  had  neither  sleep  nor  food ;  but  that 
her  worship  was  regular  and  invariable,  and  that  she 
took"  every  opportunity  of  attending  the  solemnities  of 
devotion. 


112  LECTURE   VIII. 

It  may  also  include  not  only  tlie  frequency  of  lier 
actual  engagements,  but  the  state  and  frame  of  her 
mind.  Her  sjDirit  there  found  itself  at  home,  according 
to  the  desire  of  David,  "  that  I  may  dioell  in  the  house 
of  the  Lord  all  the  days  of  m}^  life,  to  behold  the  beauty 
of  the  Lord,  and  to  inquire  in  his  temple." 

The  circumstances  of  individuals  are  very  various. 
Few  persons,  comparatively,  have  leisure  for  such  devo- 
tions as  this  good  woman.  Man}-  females  in  common  life 
have  numerous  cares,  and  often  find  it  difficult  to  get 
to  the  house  of  God  twice  on  the  Lord's  day,  or  once 
in  the  week.  They  would  always  be  gladly  present 
when  its  open  doors  invite,  but  prudence  forbids, 
even  Christian  duty  forbids.  Let  such  remember  the 
Saviour's  commendation  of  Mar}*,  "  she  hath  done  what 
she  could."  Let  them  remember  that  "if  there  be 
first  a  willing  mind,  it  is  accepted  according  to  that  a 
man  hath,  and  not  according  to  that  he  hath  not ;" 
■  and  that  they  may  serve  him  without  wiping  their 
hands  out  of  the  wordly  business  in  which  they  are  en- 
gaged; and  that  "  whether  they  eat,  or  drink,  or  what- 
soever they  do,"  they  may  "  do  all  to  the  glory  of  God." 

But  where  leisure  and  means  are  aiforded,  let  them 
be  valued  and  improved  ;  and  whatever  our  engage- 
ments may  be,  let  the  care  of  the  soul  be  our  chief 
concern,  and  let  the  whole  of  life  be  a  scene  of  dedi- 
cation to  God.  If  we  do  not  literally  fast,  let  us 
exercise  temperance,  and  "take  heed,  lest  at  any  time 
our  hearts  be  overcharged  with  surfeiting,  and  drunken- 
ness, and  cares  of  this  life;  and  so  that  day  come  upon 
us  unawares."  If  we  are  not  always  upon  our  knees, 
let  us  live  in  the  spirit  of  devotion ;  and  "  in  everything 


ANNA,   THE   PKOPHETESS.  113 

by  prayer  and  supplication  with  thanksgiving,  let  our 
requests  be  made  known  unto  God  ;  and  the  peace  of 
God,  which  passeth  all  understanding,  shall  keep  our 
hearts  and  minds  through  Christ  Jesus." 

lY.  Her  Peivilege. — It  was  the  sight  of  the 
Messiah.  It  Avas  the  same  with  good  Simeon's,  and 
was  enjoyed  cotemporaneously,  "  She  came  in  at 
the  same  instant."  What  an  assemblage  was  she 
now  intermingled  with.  How  pleasing  must  it  have 
been  to  see  Simeon,  and  Joseph,  and  Mary  his  mother, 
"  blessed  above  women."  But  here  was  one  far  above 
all  these ;  it  was  "  the  consolation  of  Israel,"  it  was 
"the  desire  of  all  nations,"  it  was  "the  holy  child 
Jesus." 

"  Hope  deferred  maketh  the  heart  sick ;  but  when 
the  desire  cometh  it  is  a  tree  of  life."  And  how  richly 
is  Anna  gratified  and  recompensed  for  her  long  waiting 
and  expectation.  But  "  to  him  that  hath,  shall  be  given ; 
and  he  shall  have  more  abundanth^"  "  Then  shall 
we  know  if  we  follow  on  to  know  the  Lord  :  his  going 
forth  is  prepared  as  the  morning ;  and  he  shall  come 
unto  us  as  the  rain,  as  the  former  and  latter  rain  unto 
the  earth. 

But  where  did  she  find  him  ?  When  she  "  came  into 
the  Teni'pler  Ah !  had  she  not  been  there  at  this 
season,  what  a  loss  would  she  have  sustained  !  From 
whence,  let  us  learn  that  if  we  Avould  see  Jesus,  we 
should  repair  to  his  house,  and  obey  like  Anna  the 
call  of  the  Spirit.  Tiiomas,  being  absent  from  the  as- 
sembly at  Jerusalem,  when  Jesus  appeared  and  showed 
them  his  hands  and  his  feet,  missed  the  sight  of  the 


114  LECTURE   VIII. 

Saviour,  and  remained  a  whole  week  in  the  anxieties 
of  doubts  and  fears. 

V.  Her  Gratitude. — "  She  likewise  gave  thanks 
unto  the  Lord."  And  surely  there  was  enough  to 
call  forth  her  praise,  not  so  much  as  to  the  external 
and  even  miraculous  part  of  the  scene,  as  to  the  magni- 
tude and  importance  of  the  event.  "  For  ask  now 
of  the  days  that  are  past,  which  were  before  thee,  since 
the  day  that  God  created  man  upon  the  earth,  and  ask 
from  the  one  side  of  heaven  unto  the  other,  whether 
there  hath  been  any  such  thing  as  this  great  thing  is, 
or  hath  been  heard  like  it  ?"' — For  now  "  the  counsel 
of  peace"  is  laid  open;  now  the  prophecies  are  veri- 
fied ;  now  the  promises  are  fulfilled ;  and  the  hopes  of 
believers  from  the  beginning  of  time  are  realized. — 
And  she  knew  that  the  blessing  did  not  respect  her- 
self and  her  connections  only,  but  the  whole  human 
race ;  that  "  in  him  all  the  families  of  the  earth  would 
be  blessed;"  that  "God  so  loved  the  world,  that  he 
gave  his  only  begotten  Son,  that  whosoever  believeth 
in  him  should  not  perish,  but  have  everlasting  life." 

And  should  not  we  feel  equal  reasons  and  excite- 
ments to  gratitude  and  praise  ?  Though  we  have 
not  seen  him  with  our  bodily  eyes,  "we  know  that 
the  Son  of  God  is  come ;"  we  know  that  he  "  is  come 
to  seek  and  to  save  that  which  was  lost;"  we  know 
that  he  is  come  not  only  that  we  "might  have  life" 
but  "  have  it  more  abundantly ;"  we  know  that  "  in 
him  all  fulness  dwells :" — and  shall  we  not  exclaim, 
"  Thanks  be  unto  God  for  his  unspeakable  gift^"  and 
"  Blessed  be  the  God  and  Father  of  our  Lord  Jesus 
Christ,  who  hath  blessed  us  with  all  spiritual  blessings 


ANNA,    THE    PROPHETESS.  115 

in  heavenly  places  in  Christ"  ?  Shall  we  bless  him 
"for  our  creation,  preservation,  and  all  the  blessings 
of  this  life ;"  and  not  much  more  for  his  "  inestimable 
love  in  the  redemption  of  the  world  by  our  Lord 
Jesus  Christ;  for  the  means  of  grace  and  for  the 
hope  of  glory"?  And  shall  we  not  "show  forth 
his  praise,  not  only  with  our  lips,  but  in  our  lives, 
by  giving  up  ourselves  to  his  service,  and  by  walking 
before  him  in  holiness  and  righteousness  all  our 
days"  ?  "  Though,"  says  Henry,  "  thanksgiving  is 
good,  thanks-living  is  better."  Whoso  offereth  praise 
glorifieth  me  ;  and  to  him  that  ordereth  his  conversa- 
tion aright  will  I  show  the  salvation  of  God." 

VI.  Her  Zeal. — "  She  spake  of  him  to  all  that 
looked  for  redemption  in  Jerusalem."  And  who  were 
these?  They  consisted  of  two  classes,  (for  all  were 
expectants.)  But,  1st,  some  were  carnal  expectants ; 
they  looked  for  a  temporal  and  worldly  deliverer,  who 
should  save  them  from  the  Eomans,  and  set  them  in 
the  high  places  of  the  earth.  In  speaking  of  him  to 
these,  she  would  endeavor  to  rectify  their  mistake, 
and  proclaim  him  the  King  of  glory,  owning  a  king- 
dom not  of  this  world. 

2dlt/,  Others,  though  few,  were  spiritual  expect- 
ants, who  longed  to  be  saved  from  their  sins,  being 
"  delivered  from  the  bondage  of  corruption,"  and 
brought  "  intp  the  glorious  liberty  of  the  children  of 
God."  These  she  would  congratulate  and  encourage  ; 
"  Lo,  this  is  our  God ;  we  have  waited  for  him,  and 
he  will  save  us:  this  is  the  Lord;  we  have  waited 
for  him ;  we  Avill  be  glad  and  rejoice  in  his  salvation." 


116  LECTURE   VIIL 

To  all  these  slie  spake  of  him  at  present,  and 
also,  doubtless,  whenever  she  had  an  opportunity,  after- 
wards, and  by  all  the  means  of  communication  in 
her  power.  In  this  her  character  gains,  rather  than 
loses,  by  a  comparison  with  her  illustrious  fellow- 
witness.  Simeon  seems,  by  his  vision,  to  have  had 
his  fill  of  life,  and  only  longs  for  his  departure ;  but 
Anna  thinks  nothing  of  dying,  but  is  only  concerned 
to  improve  her  few  remaining  days,  making  known 
that  which  she  had  seen  and  heard,  that  others  might 
have  fellowship  with  her. 

And  herein  she  becomes  your  example.  You  who 
have  found  a  Redeemer  yourselves,  should  make  him 
known,  and  recommend  him  to  others.  You  should 
not  only  seize,  but  seek  after  opportunities ;  and 
surely  you  can  easily  find  them ;  for  where  are  your 
children,  your  relations,  your  friends,  and  your  neigh- 
bors? 

Thon  I  will  tell  to  sinners  round, 
What  a  clear  Saviour  I  have  found ; 
I'll  point  to  his  atoning  blood, 
And  say,  behold  the  way  to  God. 

And  if  this  be  3^our  determination,  remember  three 
things.  1st.  That  a  certain  consistency  of  character 
and  conduct  will  be  expected  from  you.  If  you 
neglect  this,  it  will  be  better  for  you  to  hold  your 
peace ;  for  inconsistency  ip  worse  than  omission. 
Though  the  jDCople  of  the  world  are  strangers  to  your 
experience,  they  are,  commonly,  tolerable  judges  of 
your  deportment.  They  know  v/hat  kind  of  conduct 
becomes  the  profession  you  make,  and  will  not  fail 
to  ask,   "What  do   ye   more  than  others?"      Many 


ANNA,    THE    PROPHETESS.  117 

things  which  they  tolerate  in  others,  they  will  be  sure 
to  censure  and  condemn  in  you.  The  whole  com- 
plexion of  a  negro  is  less  noticed  than  a  single  stain 
in  the  features  of  a  white  countenance. 

But  if  while  you  speak  of  the  things  of  the  Saviour, 
you  hold  forth  the  word  of  life  by  your  temper  and 
behavior,  and  exemplify  what  you  recommend; 
remember,  2dly,  The  Lord  may  bless  your  simple  tes- 
timony and  make  you  the  means  of  bringing  some 
soul  to  the  Lord  Jesus ;  as  Andrew  did  Peter ;  and 
Philip,  Nathanael;  and  the  woman  of  Samaria,  her 
neighbors.     And, 

Zdly,  Remember  that  "  he  who  winneth  souls  is 
wise ;"  that  "  verily  there  is  joy  in  the  presence  of 
the  angels  of  God  over  one  sinner  that  repenteth ;" 
and  that  no  benefactor  will  bear  a  moment's  com- 
parison with  him  who  is  the  blessed  instrument  to 
actiieve  it.  The  success  is  infinite,  and  ought  to  be 
its  own  reward.  "  Brethren,  if  any  of  you  do  err 
from  the  truth,  and  one  convert  him,  let  him  know 
that  he  who  converteth  the  sinner  from  the  error  of 
his  way  shall  save  a  soul  from  death,  and  shall  hide 
a  multitude  of  sins." 

The  subject  appeals  to  a]l,  but  especially  to  those  who 
are  advanced  in  years.  Simeon  is  commonly  supposed  to 
be  aged,  but  we  know  that  Anna  was,  and  her  head  was 
not  only  hoary,  but  "  found  in  the  way  of  righteous- 
ness." "  Days'  should  speak,  and  multitude  of  years 
should  teach  wisdom."  Surely  you,  whose  hps  are 
soon  to  be  silent  in  the  grave,  ought  to  be  thankful, 
and  to  speak  well  of  his  name,  who  has  redeemed  your 
lives  from  all  adversity,  and  is  so  soon  to  "  receive 


118  LECTURE   VIII, 

you  to  himself,  that  where  he  is,  there  you  shall  be 
also."  "  And  this  I  pray,  that  your  love  may  abound 
yet  more  and  more  in  knowledge  and  in  all  judgment ; 
that  ye  may  approve  things  that  are  excellent ;  that 
ye  may  be  sincere  and  without  offence  till  the  day  of 
Christ ;  being  filled  with  the  fruits  of  righteousness, 
which  are  by  Jesus  Christ,  unto  the  glory  and  praise 
of  God." 


LECTURE  IX. 

THE    WOMAN    OF    CANAAN. 

Then  Jesus  went  thence,  and  departed  into  the  coasts  of  Tyre  and 
Sidon.  And,  behold,  a  woman  of  Canaan  came  out  of  the  same 
coasts,  and  cried  unto  him,  saying.  Have  mercy  on  me,  O  Lord, 
thou  son  of  David ;  my  daughter  is  grievously  vexed  with  a 
devil.  But  he  answered  her  not  a  word.  And  his  disciples  came 
and  besought  him,  saying.  Send  her  away;  for  she  crielh  after 
UB.  But  he  answered  and  said,  I  am  not  sent  but  unto  the  lost 
sheep  of  the  house  of  Israel.  Then  came  she  and  worshipped 
him,  saying,  Lord,  help  me.  But  he  answered,  and  said,  It  is  not 
meet  to  take  the  children's  bread  and  to  cast  it  to  dogs.  And 
she  said.  Truth,  Lord ;  yet  the  dogs  eat  of  the  crumbs  which 
fall  from  their  masters'  table.  Then  Jesus  answered  and  said  unto 
her,  0  woman,  great  is  thy  faith  :  be  it  unto  thee  even  as  thou  wilt. 
And  her  daughter  was  made  whole  from  that  very  hour. 

Matthew,  xv.  21-28. 

Let  US  consider  this  petitioner  fiVe  ways  : — 

I.   As  AN   UNLIKELY  SUPPLIANT. 
II.    As   AN   AFFLICTED   SUPPLIANT. 

III.  As   AN    UNFORTUNATE   SUPPLIANT. 

IV.  As  A   SUCCESSFUL   SUPPLIANT. 
V.   As   AN   INSTRUCTIVE   SUPPLIANT. 

"  Consider  what  I  say,  and  the  Lord  give  you  un- 
derstanding in  all  things." — Amen. 

I.  View  her  as  an  unlikely  suppliant. 

For  who  was  this  woman?     She  was  not  a  Jew, 


120  LECTUKE   IX. 

but  a  Gentile  ;  an  "  alien  from  the  commonwealth  of 
Israel,  a  stranger  from  the  covenant  of  promise,  hav- 
ing no  hope,  and  without  God  in  the  world."  She 
was  descended  from  one  of  the  wretched  nations  whom 
God  had  doomed  to  destruction,  and  whose  rem- 
nants were  to  be  as  thorns  and  goads  in  the  sides  of 
the  people  who  had  criminally  suffered  them  to  escape. 
They  were  now  serving  idols,  and  were  in  darkness 
and  the  region  of  the  shadow  of  death. 

But,  to  the  disgrace  of  the  Jews,  who,  when  the 
Messiah  "came  to  his  own,  his  own  received  him 
not ;"  when  they  despised  and  rejected  him,  this  poor 
Canaanite  is  found  at  his  feet,  adoring  him  and  sup- 
plicating mercy  and  help. 

On  a  similar  occasion,  when  a  Eoman  centurion 
addressed  him  on  behalf  of  his  servant,  dispensing 
with  his  bodily  presence  as  not  necessary  to  the  cure, 
and  trusting  simply  in  the  ef&cacy  of  his  word,  Jesus 
"  said  to  them  that  followed,  Verily  I  say  unto  you, 
I  jjave  not  found  so  great  faith,  no,  not  in  Israel." 

Thus,  "  many  that  are  first  shall  be  last,  and  the 
last  first."  While  the  hoary  head,  though  often  re- 
proved, has  gone  on  still  in  his  trespasses ;  children  in 
the  temple  have  cried,  "  Hosanna  to  the  Son  of  David, 
blessed  is  he  that  cometh  in  the  name  of  the  Lord ;" 
and  "  out  of  the  mouth  of  babes  and  sucklings  he 
perfecteth  praise."  While  some,  whose  amiable  and 
moral  character  seemed  to  briiig  them  near  the  king- 
dom of  Heaven,  have  failed  of  the  grace  of  God, 
publicans  and  harlots  have  obtained  mercy.  While 
those  who  have  had  distinguished  religious  privileges, 
have  neglected  the  great  salvation,  persons  destitute 
of  the  means  of  grace  have  felt  after  the  Lord  and 


THE   WOMAN   OF   CANAAN.  121 

found  Hiin.  The  oftspriug  of  godly  parents  have 
sinned  awa}^  all  the  advantages  of  a  pious  education  ; 
but  the  sons  of  the  stranger  have  joined  themselves  to 
the  Lord,  and  had  "  a  name  and  a  place  in  his  house 
better  than  that  of  sons  and  of  daughters."  "  In  that 
hour,  Jesus  rejoiced  in  spirit,  and  said,  I  thank  thee, 
O  Father,  Lord  of  heaven  and  earth,  that  thou  hast 
hid  these  things  from  the  wise  and  prudent,  and  hast 
revealed  them  unto  babes.  Even  so,  Father ;  for  so 
it  seemed  good  in  thy  sight."  "  Ye  see  your  calling, 
brethren,"  says  Paul,  "  how  that  not  many  wise  men 
after  the  flesh,  not  many  mighty,  not  many  noble,  are 
called  ;  but  God  hath  chosen  the  foolish  things  of  the 
world  to  confound  the  wise ;  and  God  hath  chosen 
the  weak  things  of  the  world  to  confound  the  things 
which  are  mighty  ;  and  base  things  of  the  world,  and 
things  Avhich  are  despised,  hath  God  chosen,  yea,  and 
things  which  are  not,  to  bring  to  nought  things  that 
are :  that  no  flesh  should  glory  in  his  presence." 

11.  She  was  an  afflicted  suppliant. 

"  Afflictions,"  says  an  old  writer,  "  are  like  files ; 
they  serve  to  give  an  edge  to  our  devotions  :  or  they 
resemble  the  counsellors  of  Benhadad,  they  send  us, 
with  '  ropes  upon  our  necks,'  to  the  merciful  King  of 
Israel." 

In  prosperity,  God  invites  us  to  himself  by  a  pro- 
fusion of  favors ;  in  adversity,  he  leaves  us  no 
choice.  Then,  we  have  no  other  arm  to  lean  upon, 
no  other  helper  to  implore.  Then,  turning  away  from 
creatures,  we  look  up  and  say,  "  Now,  Lord,  what 
wait  I  for  ?  my  hope  is  in  thee." 

6 


122  LECTURE   IX. 

What  brought  Imck  the  prodigal  to  his  father's 
house? — famine.  "What  led  Manasseh  to  seek  the 
Lord  God  of  his  father  ? — degradation,  imprisonment, 
and  fetters.  What  said  David  himself? — "  It  is  good 
for  me  that  I  have  been  afflicted ;  that  I  might  learn 
thy  statutes.  Before  I  was  afflicted  I  went  astray : 
but  now  have  I  kept  thy  word."  What  was  it  that 
brought  this  woman  to  Christ  ? — But  for  her  affliction 
she  would  have  remained  at  home,  and  made  no  in- 
quiries after  him.  This  was  the  case  with  her  neigh- 
bors. It  is  the  case  with  thousands  now.  "  Because 
they  have  no  changes,  therefore  they  fear  not  God." 

But  what  was  her  affliction  ? — It  was  not  personal, 
but  relative ;  yet  who  need  be  told  that  relative 
sufferings  often  even  exceed  personal  ?  As  the  con- 
nections of  life  yield  many  springs  of  pleasure,  so  they 
also  open  many  sources  of  pain.  Thej  are  our  pos- 
sessions, that  render  us  susceptible  of  losses ;  and 
according  to  our  affections  are  our  keenest  anxieties, 
and  fears,  and  sorrows.  O  how  strong  is  parental 
affection  !  How  much  more  so  is  maternal !  To  a 
mother,  a  child  is  endeared  by  feelings  peculiar  to 
herself;  by  a  law  of  nature  and  providence,  she  and 
her  offspring  are  one. 

What  was  her  daughter's  condition  ?  However  the 
doctrine  of  what  is  called  ^'possession  "  be  explained, 
the  expression  here  employed,  "grievously  vexed  with 
a  devil,"  can  signify  nothing  less  than  a  state  of  dread- 
ful calamity  and  fearful  jeopardy.  Who,  therefore, 
can  imagine  this  poor  mother's  affliction,  to  see  her 
own  beloved  daughter  in  a  state  of  suffering  worse 
than  death  ?  What  wonder  she  hastens  to  the  Saviour, 
and.  pleads  for  her  daughter's  deliverance  as  a  mercy 


THE   WOMAN    OF   CA.NAAN.  123 

to  herself.  "  Have  mercy  on  nie^  O  Lord,  thou  Son 
of  David ;  my  daughter  is  grievously  vexed  with  a 
devil." 

III.  She  was  an  importunate  suppliant. 

To  judge  of  this,  it  is  only  necessary  to  observe 
the  various  difficulties  and  repulses  she  had  to  en- 
counter in  her  application. 

The  first  of  these  arose  from  our  Lord's  silence. 
"  He  answered  her  not  a  word."  How  little  did  this 
accord  with  the  reports  she  had  heard  of  him,  and 
what  a  shock  must  it  have  been  to  the  hope  she  had 
founded  on  them  !  It  seemed  to  imply  nothing  less 
than  perfect  unconcern  and  indifference. 

The  second  arose  from  the  language  of  the  disciples. 
"  His  disciples  came  and  besought  him',  saying.  Send 
her  away,  for  she  crieth  after  us."  We  can  hardly 
suppose  the  disciples  were  so  unkind  as  to  wish  her 
to  be  dismissed  without  relief  But  it  is  obvious  they 
were  too  little  alive  to  the  case  of  the  agonized  pleader, 
and  too  much  concerned  for  their  own  ease  ;  or  they 
were  carried  away  by  a  mistaken  regard  for  the  Sav- 
iour's freedom  from  annoyance.  "  How  long,  O  Lord, 
shall  we  be  assailed,  and  thou  interrupted  and  troubled, 
by  this  loud  and  ceaseless  clamor?"  It  is  well,  in 
some  of  our  concerns,  that  we  have  not  to  deal  with 
men,  even  with  good  men.  How  liable?  are  they  to 
mistake.  '  How  impatient  are  they,  often,  in  their 
feelings.  How  severely  do  they  treat  our  infirmities. 
Ho-w  little  can  the}^  teach,  in  our  doubts  and  fears, 'as 
we  are  able  to  bear  it.  '  How  rarely  does  kindness 
adorn  their  carriage,  or  tenderness  grace  their  charity. 


124  LECTURE   IX. 

"  Let  me  fall  into  tlie  hand  of  the  Lord,  for  his  mercies 
are  great ;  and  let  me  not  fall  into  the  hand  of  man," 
for  "the  best  of  men  are  but  men  at  the  best." 

In  answering  the  disciples,  the  woman  must  have 
heard  him ;  and  this  was  the  third  discouragement. 
"  He  answered  and  said,  I  am  not  sent  but  unto  the 
lost  sheep  of  the  house  of  Israel."  This  repulse  seemed 
the  entire  exclusion  of  her  suit.  The  case  was  this. 
Though  the  Messiah  was  to  be  a  light  to  lighten 
the  Gentiles,  as  well  as  the  glorj  of  his  people  Israel, 
his  time  was  not  yet  come.  The  gospel,  as  a  dispen- 
sation, did  not  properly  commence  till  the  Saviour's 
death.  Then  the  vail  of  the  temple  was  rent  in  twain 
from  the  top  to  the  bottom  ;  then  the  middle  wall  of 
partition  betwixt  Jews  and  Grentiles  was  thrown 
down,  and  both  were  made  one  ;  then  the  commission 
ran,  "  Go  ye  into  all  the  world,  and  preach  the  gospel 
to  every  creature."  But  before  this,  when  he  sent 
forth  the  twelve  apostles,  and  the  seventy  disciples, 
he  had  said,  "  Go  not  in  the  way  of  the  Gentiles,  and 
into  any  city  of  the  Samaritans  enter  ye  not."  As 
to  his  personal  labors,  he  was  the  minister  of  the 
circumcision,  and  the  Jews  only  were  the  immediate 
objects  of  his  mission ;  and  as  this  Canaanite  was 
not  one  of  them,  he  seems  to  intimate  that  she  was 
not  within  the  bounds  of  his  office. 

We  are  afraid  the  disciples  were  rather  pleased  ^7ith 
this  answer,  as  it  fell  in  witji  their  Jewish  prejudices. 
They,  therefore,  said  nothing  more ;  and  probably 
thought  she  would  not.  She,  however,  was  too  much 
interested,  and  too  much  in  earnest,  to  cease  crying. 
"  Then  came  she  and  worshipped  him,  sa3dng.  Lord, 
help  me." 


THE   WOMAN   OF   CANAAN.  125 

This  drew  forth  the  last  and  greatest  discourage- 
ment. "  He  answered  and  said,  It  is  not  meet  to 
take  the  children's  bread,  and  to  cast  it  to  dogs." 
Here  was  not  onlj  refusal,  but  reflection;  not  only 
exclusion,  but  insult.  Dog  Avas  a  com.mon  name  of 
odium  and  reproach.  It  was  the  term  by  which  the 
Jews,  to  whom  pertained  the  adoption,  and  who  con- 
sidered themselves  as  the  children  of  the  covenant, 
designated  the  poor  Gentiles,  as  outcasts,  contemptible, 
and  unclean.  Nothing  could  so  well  express  the 
vileness  of  a  sacrifice  as  "  cutting  off  a  dog's  neck ;" 
and  Hazael  could  think  of  no  epithet  to  express  his 
abhorrence  of  his  foretold  atrocity  so  forcible  as  this, 
"  What !  is  thy  servant  a  dog,  that  he  should  do  this 
thing  ?" 

But  was  this  the  language  of  the  Son  of  God? 
Are  these  some  of  the  gracious  words  which  were  said 
to  proceed  out  of  his  mouth  ?  How  many,  upon 
hearing  this,  would  have  returned  in  bitter  sadness, 
and  have  broken  forth  in  such  exclamations  as  these  ,* 
— "  0  that  I  had  stayed  at  home,  and  never  exposed 
myself  to  such  merciless  treatment !  Was  I  not 
afflicted  enough  before,  in  the  pitiable  condition  of  my 
poor  child  ?  I  am  a  woman,  a  mother,  a  widowed 
mother ;  and  if  there  be  nothing  worthy  in  the  sufferer, 
there  is  always  something  sacred  in  grief.  If  I  am 
not  one  of  the  favored  nation,  I  am  one  of  the  human 
race.  K  I  cannot  excite  pity,  it  is  hard  to  be  treated 
with  scorn  and  contempt." 

But  nothing  of  all  this  is  sufficient  to  turn  her 
away.  Yea,  she  even  takes  advantage  from  her  trial. 
She  turns  objection  into  argument,  and  derives  hope 
from   discouragement  itself.      How  ingenious  is  her 


126  LECTURE   IX. 

reply — "  Thou  callest  me  a  dog.  I  deserve  to  bear  the 
name,  and  only  plead  for  a  dog's  treatment.  I  aspire 
not  to  sit  at  thy  table,  but  forbid  me  not  to  creep 
under  it.  If  the  children  are  sated  and  wasteful,  let 
me  gather  up  Avhat  they  neither  want  nor  desire,  and 
which  will  soon  be  swept  away.  I  shall  rob  no  one ; 
and  what  I  beg  is  no  more  to  thy  bounty  than  a 
crumb  to  a  royal  feast.  But  O,  what  will  it  he  to 
me  ?  Speak  but  the  word,  and  my  daughter  shall  be 
healed.'/ 

lY,  She  was  a  successful  suppliant. 

The  Saviour  can  withstand  and  withhold  no  longer. 
He  complies  with  her  application ;  yea,  and  does 
more.  "  Then  Jesus  answered  and  said  unto  her,  O 
woman,  great  is  thy  faith :  be  it  unto  thee  even  as 
thou  wilt.  And  her  daughter  was  made  whole  from 
that  very  hour." 

And  what  was  this  faith  of  hers  ?  She  could  hardly 
have  believed  in  his  divinity.  This,  at  present,  was 
only  revealed  obscurely,  and  derived  much  from  in- 
ference ;  but  she  believed  in  his  Messiahship ;  she 
believed  that  he  was  the  Son  of  David ;  she  believed 
the  truth  of  his  miracles  of  which  she  had  heard  ;  she 
believed  in  his  ability  to  heal  her  daughter  ;  and  she 
also  believed  that  he  was  inclined  to  answer  her,  not- 
withstanding his  apparent  inattention  and  severity. 
Some  'who  came  to  him  in  the  days  of  his  flesh 
questioned  his  power,  and  others  his  willingness  to 
succor  them ;  but  this  woman,  without  anything 
particularly  to  rely  upon,  and  under  the  most  trying 
discouragements,  hoped  and  trusted  in  both. 


THE  wo:j:an  of  canaan,  127 

And  this  shows  us  wherein  the  greatness  of  faith 
so  much  consists.  It  is  in  a  readiness  to  beheve ;  it  is 
to  relj^  on  God's  promises,  when  his  doings  seem  rather 
to  oppose  than  to  coofirm  them  ;  it  is  to  receive  the 
kingdom  of  God  as  a  little  child  receives  the  declara- 
tions of  his  father ;  it  is,  however  pressed  by  difficul- 
ties, never  to  ask  "  How  can  these  things  be  ?" 

We  see  this  illustrated  in  Abraham,  the  father  of 
the  faithful,  and  the  grand  example  of  faith.  "By 
faith  Abraham,  when  he  was  called  to  go  out  into  a 
place  which  he  should  after  receive  for  an  inheritance, 
obeyed:  and  he  went  out,  not  knowing  whither  he 
went."  "  Who  against  hope  believed  in  hope,  that 
he  might  become  the  father  of  many  nations,  according 
to  that  which  was  spoken.  So  shall  thy  seed  be." 
"  He  staggered  not  at  the  promise  of  God  through 
unbelief;  but  was  strong  in  faith,  giving  glory  to 
God  ;  being  fully  persuaded  that,  what  he  had  prom- 
ised, he  was  able  also  to  perform." 

All  faith  is  precious,  precious  even  when  it  is  only 
as  a  grain  of  mustard  seed ;  but  great  faith  is  to  be 
highly  estimated,  and  sought  after.  You  will  con- 
tinually need  it,  especially  in  every  dark  day,  and 
under  every  frowning  dispensation.  It  "is  the  sub- 
stance of  things  hoped  for,  the  evidence  of  things  not 
seen."  It  can  read  God's  short-hand.  It  can  see  a 
smiling  face,  behind  a  frowning  providence.  It  can 
understand  all  mysteries.  It  can  remove  mountains. 
"  All  things  are  possible  to  him  that  believeth." 

Faith,  mighty  faith  the  pronuse  sees, 

Relies  on  th:it  alone  ; 
Laughs  at  impossibilities, 

And  sav8,  It  ^hall  bo  done. 


128  LECTURE   IX. 

No  wonder,  therefore,  the  Saviour  admires  and 
extols  tlie  faith  of  this  woman  for  its  greatness,  and 
ascribes  everything  to  its  influence.  Other  quahties 
were  discernible  in  her,  but  they  all  grew  out  of  her 
faith ;  faith  was  the  root,  all  besides  was  only  and 
wholly  produce.  This  was  the  principle  of  her  hu- 
mility, of  her  diligence,  of  her  zeal,  of  her  persever- 
ance. Nothing  else  could  have  made  her  steadfast 
and  immovable,  and  determined  not  to  let  him  go 
unless  he  blessed  her. 

And  as  the  greatness  of  her  faith  appeared  before 
the  Saviour  had  pronounced  in  her  favor,  so  it 
showed  itself  after  her  receiving  the  promise.  She 
does  not  desire  him  to  go  with  her  to  her  home,  as 
the  nobleman  did ;  she  does  not  deem  his  presence 
necessary  to  his  agency;  his  word  was  enough,  and 
she  asks  for  nothii^g  to  confirm  it.  She  goes  home, 
therefore,  full  of  expectation.  And  was  she  disap- 
pointed ?  She  found  her  dearest  wish  accomjolished ; 
and  her  house  was  filled  with  the  voice  of  rejoicing 
and  salvation.  O  what  endearings  and  embracings 
were  there !  O  what  adorations  of  her  deliverer  and 
benefactor !  O  what  inquiries,  what  they  should  ren- 
der, and  how  show  forth  his  praise  ? — For  "  her  daugh- 
ter was  made  whole  from  that  very  hour." 

V.  She  was  an  instructive  suppliant. 

There  are  two  lessons,  in  particular,  which  she 
teaches  us. 

1st,  That  in  our  applications  to  Christ  we  may  be 
sorely  exercised.  And,  perhaps,  I  am  addressing 
some,    whose   experience,    in    no    small   degree,    re- 


THE   WOMAN    OF  CANAAN.  129 

sembles  tlie  case  we  have  reviewed.  Did  the 
Saviour  answer  her  not  a  word?  And  you  are 
saying,  "  I  had  heard  much  of  his  name,  and  I  felt 
my  need  of  him.  At  length,  I  went  and  fell  at  his 
feet ;  and  there  I  am  now.  I  wait  for  him  more  than 
they  that  watch  for  the  morning,  but  I  see  no  break 
of  day.  I  pray,  but  I  am  not  heard.  I  cry,  Lord, 
'  Say  unto  my  soul,  I  am  thy  salvation.  Show  me  a 
token  for  good ;'  and  one  v^ord  of  his  would  scatter 
all  my  fears.     But  he  shutteth  out  my  prayers." 

Did  the  disciples  beseech  him,  saying,  "  send  her 
away,  for  she  crieth  after  us"?  And,  perhaps,  you 
are  discouraged  by  those  who  ought  to  comfort  you. 
They  seem  wanting  in  sympathy  and  tenderness. 
They  are  prepossessed  against  you,  as  selfish  in  3^our 
motives,  or  insincere  in  your  pretensions.  They 
puzzle  you  with  hard  doctrines.  They  question 
you  in  a  way  that  cuts  you  to  the  heart ;  and  they 
make  you  suspect  that  the  root  of  the  matter  is  not 
in  you,  b}''  boasting  in  your  presence  their  own  as- 
surances and  raptures. 

Did  he  sa}-,  "  I  am  not  sent  but  to  the  lost  sheep 
of  the  house  of  Israel"  ?  And,  perhaps,  you  are  say- 
ing, "  I  see  him  receiving  and  welcoming  others  to 
the  blessings  of  his  great  salvation,  but  I  find  I  have 
no  title  to  any  of  his  favors.  I  have  neither  part  nor 
lot  in  the  matter.'' 

Did  he  say,  "It  is  not  meet  to  take  the  children's 
bread,  and  to  cast  it  to  dogs"?  And,  perhaps,  you 
are  saying,  "  lie  seems  not  only  to  deny  my  claim, 
but  to  aggravate  my  distress."  He  pronounces  upon 
me  the  threatenings  of  the  law,  rouses  the  accu- 
sations of  conscience,  and  increases  the  sense  of  my 

6* 


130  LECTURE   IX. 

guilt  and  vileness.  I  fear  that  my  case  is  hopeless, 
and  that  I  shall  have  my  portion  at  the  last,  with 
hypocrites  and  unbelievers,   "  for  without  are  dogs." 

And,  as  in  the  case  before  us,  you  may  also  have 
external  afflictions,  as  well  as  inward  griefs;  and 
"  fightings  without "  may  accompany  "  fears  within ;" 
and  you  may  write  "  all  these  things  are  against  me," 
and  say,  "  my  wound  is  incurable."  Such  an  expe- 
rience is  greatly  trying,  yet  it  should  not  discourage 
you.  It  is  not  singular.  Many  have  trodden  the 
same  path,  and  have  known  the  same  heart's  bitter- 
ness. It  is,  therefore,  a  token  for  good ;  and  should 
be  viewed  as  a  waymark,  instead  of  a  stumbling- 
.  stone. 

And  see  the  men  of  the  world,  who  wish  to  rise 
to  power,  wealth,  or  honor.  Do  they  meet  with  no 
dif&culties  and  obstacles  in  their  course  ?  Do  they  not 
rise  early  and  sit  up  late,  and  often  eat  the  bread  of 
sorrow  ?  What  crosses  do  they  take  up  ?  To  what 
toils  do  they  submit  ?  What  repulses,  what  mortifi- 
cations, do  they  endure?  And  for  what?  They  run 
for  a  corruptible  crown,  but  you  for  an  incorruptible. 
They  also  are  never  sure  of  success,  but  often  labor 
in  vain,  and  are  ashamed  of  their  hope  ;  but  you  run 
not  uncertainly ;  you  fight  not  as  one  that  beateth 
the  air;  you  may  sow  in  tears,  but  you  are  sure  to 
reap  in  joy.  "He  that  goeth  forth  and  weepeth, 
bearing  precious  seed,  shall  doubtless  come  again 
with  rejoicing,  bringing  his  sheaves  with  him." 

2dly^  She  teaches  us  that  sincere  and  earnest 
prayer,  however  tried,  shall  at  last  succeed.  These 
rebukes  and  delays  are  not  refusals.  The  Lord  waits 
that  he  may  be  gracious,  and  "  blessed  are  all  they 


THE   WOMAN   OF   CANAAN.  131 

that  wait  upon  him."     There  is  an  order  in  the  oper- 
ations of  Providence  and  Grace,   and   everything  is 
beautiful  in  his  time.     The  Lord  has  reasons  for  all 
his  dealings  with  his  people.     He  regards  the  honor 
of  his  own  name,  which  never  appears  so  glorious  as 
amidst  creature  despondencies.     He  regards  also  their 
own   welfare.     He  hereby  exercises  their  faith   and 
patience ;  quickens  their  holy  longings ;  endears  the 
blessing ;  and  makes  it,  when  it  comes,  a  tree  of  life. 
Do  not,  therefore,  in  the  meanwhile  say,  there  is  no 
hope.     K  he  has  drawn  you  to  his  feet,  he  will  not 
suffer  you  to  perish  there,  or  drive  you  away  unsup- 
plied.      Poor   trembling   soul,   thy   prayer  is  heard, 
though  not  yet  answered !     But  it  will  be  answered, 
it  must  be  answered  in  due  time ;  for  he  "  never  said 
to  the  seed  of  Jacob,  seek  ye  me  in  vain."     Read  the 
gospel,  and  see  if  he  ever  refused  a  suppliant  that  cried 
to  him  for  mercy  and  help.     The  case  of  this  woman 
looks,  at  first,  the  most  disconsolate  of  any ;  yet  we 
soon  '"see  the  end  of  the  Lord,"  and  find  that  he  "  is 
very  pitiful,  and  of  tender  mercy."     View  the  picture 
again  and  again  ;  and,  if  you  can  see  a  resemblance  of 
yourself,  "wait   on   the  Lord;  be  of  good  courage,    j 
aud  he  shall  strengthen  thine  heart;  wait,  I  say,  on 
the  Lord." 

Let  me  conclude,  therefore,  by  admonishing  you 
to  follow  this  interesting  example.  For  why  is  it  re- 
corded; and  recorded  with  such  minuteness?  Is  it 
only  to  amuse  the  mind,  or  gratify  curiosity,  or  draw 
forth  admiration  ?  No  I  but  to  excite  and  encourage 
you  to  judge  properly  of  the  Saviour,  and  induce  you 
also  to  look  to  him  in  every  time  of  need. 


132  LECTURE   IX. 

In  such  a  case  as  this,  lie  comes  forth  and  shows 
himself  as  the  gracious  and  almighty  friend  and  helper 
of  man ;  and  if  the  display  does  not  lead  you  to  apply 
to  him,  it  fails  of  its  design  ;  for  "  these  are  written, 
that  ye  might  believe  that  Jesus  is  the  Christ,  the 
Son  of  God;  and  that,  believing,  ye  might  have  life 
through  his  name."  "  For  whatsoever  things  were 
written  aforetime  were  written  for  our  learning,  that 
we,  through  patience  and  comfort  of  the  Scriptures, 
might  have  hope." 

Did  this  poor  Avoman  so  readily  apply  to  him  ?  and 
will  you  constrain  him  to  say,  "  Ye  Avill  not  come  unto 
me  that  ye  might  have  life"  ?  Say  not,  "  O  !  were  he 
on  earth,  I  would  instantly  repair  to  him ;  but  he 
is  no  more  in  the  world,  that  I  might  commit  my 
case  to  him."  For  though  he  is  no  more  in  the  world 
visibly  and  corporeally,  he  is  here  really  and  spiritu- 
ally ;  and  if  you  seek  him,  he  will  be  found  of  you, 
and  say,  "  Here  I  am." 

Some  say,  "  But  I  know  not  how  to  pra3^"  What 
is  prayer  but  the  desire  of  the  soul  to  the  Lord,  how- 
ever expressed  ?  What  was  the  prayer  of  this  peti- 
titioner  ?  Son  of  David,  have  mercy  upon  me  !  Lord, 
help  me !  Eefuse  me  not  a  crumb  of  thy  children's 
bread.  Yet  this  prevailed  ;  and  he  said,  "Be  it  unto 
thee  even  as  thou  wilt." 

Again  you  say,  "  But  will  he  accept  me  now  ? 
I  have  no  other  resource,  apid  I  go  to  him,  driven  by 
necessity  rather  than  choice."  Has  he  not  said,  "  Him 
that  cometh  unto  me,  I  will  in  nowise  cast  out;" 
and  "Whoso  asketh  receiveth,  and  whoso  seeketh 
findeth,  and  to  him  that  knocketh  it  shall  be 
opened" ? 


THE   WOMAN   OF   CANAAN.  133 

Go,  therefore,  to  liim,  and  3^ou  Avill  find  him  both 
able  and  Avilling  "  to  save  to  the  uttermost."  There 
is  in  him  everything  you  need ;  righteousness  to 
justify,  grace  to  sanctify,  strength  to  support,  consola- 
tion to  comfort.  In  him  all  fulness  dwells,  and  from 
his  fulness  you  may  "  all  receive,  and  grace  for  grace," 
!Seek  him  then  in  all  your  exigencies,  and  look  no- 
where else  for  succor.  He  who  opened  the  eyes  of 
the  blind  can  open  the  eyes  of  your  understanding. 
He  who  calmed  the  raging  deep  can  tranquillize  a 
troubled  conscience ;  for  he  is  "  the  same  3'esterday, 
to-day,  and  forever."  Are  you  in  affliction  ?  Go  to 
him  who  says,  "  Call  upon  me  in  the  day  of  trouble, 
and  I  will  deliver  thee."  Are  you  in  temporal  straits? 
Call  upon  him  who  says,  "  They  that  seek  the  Lord 
shall  not  want  any  good  thing."  Are  you  bereaved  ? 
Think  of  him  who  says,  "Leave  thy  fatherless  children, 
I  will  preserve  them  alive,  and  let  thy  widows  trust 
in  me."  Have  you  reached  the  evil  daj^s  in  Avhich 
you  say  you  have  no  pleasure  in  them  ?  Look  to 
him  who  says,  "  Even  to  your  old  age  I  am  he ; 
and  even  to  hoar  hairs  will  I  carry  you :  I  have 
made  and  I  v,'ill  bear ;  even  I  will  carry,  and  will 
deliver  you."  Have  you  connections?  Apply  to 
him  for  them  as  well  as  for  yourselves.  The  Throne 
of  grace  is  a  delightful  resource  of  benevolence,  and  a 
mighty  one  too.  You  are  unable  to  relieve  a  beloved 
friend  or  relative ;  but  3'ou  have  a  helper  on  high ; 
and  pi^ayer  has  power  with  God,  and  can  prevail. 
Are  you  parents  ?  Sin  is  worse  than  any  bodily  dis- 
ease. Have  you  a  child  living  in  wickedness  ?  Do 
not  consider  him  as  abandoned ;  contimie  in  the  use 
of  means,  in  dependence  upon  his  Holy  Spirit,     Go 


134  LECTUEE  IX. 

to  him  who  knows  no  diflficulties,  and  with  whom  all 
things  are  possible.     "  Bring  him  unto  me." 

What  shall  we  say  to  those  who  care  for  none  of 
these  things ;  who  never  pray  for  others  or  them- 
selves ?  This  will  not  be  always  the  case ;  nor 
will  it  be  the  case  long.  A  time  is  hastening  on, 
when  you  will  call,  but  he  will  not  answer ;  you 
may  seek  him  early,  but  shall  not  find  him.  "  Seek 
ye  the  Lord  while  he  may  be  found,  call  ye  upon  him 
while  he  is  near." 

Sinner,  hear  the  Saviour's  call, 

He  now  is  passing  by  ; 
He  has  seen  thy  grievous  fall. 

And  heard  thy  mournful  cry. 
He  has  pardons  to  impart, 

Grace  to  save  thee  from  thy  fears-, 
See  the  love  that  fills  his  heart, 

And  wipe  away  thy  tears. 

Why  art  thou  afraid  to  come. 

And  tell  him  all  thy  case  ? 
He  will  not  pronounce  thy  doom, 

Nor  frown  thee  from  his  face. 
Wilt  thou  fear  Emmanuel ; 

Wilt  thou  fear  the  Lamb  of  God  ; 
Who,  to  save  thy  soul  from  hell, 

Has  shed  his  precious  blood  ? 

Though  his  majesty  be  great. 

His  mercy  is  no  less ; 
Though  he  thy  transgressions  hate, 

He  feels  fur  thy  distress. 
By  himself  the  Lord  hath  sworn. 

He  delights  not  in  thy  pain  ; 
But  invites  thee  to  return. 

And  grace  and  glory  gain. 


THE    WOMAN   OF   CANAAN.  135 

Raise  thy  downcast  eyes  and  see 

What  throngs  his  throne  surround  1 
These,  though  sinners  once  like  thee, 

Have  lull  salvation  found. 
Yield  not  then  to  unbelief, 

While  he  says  "  There  3'et  is  room;" 
Though  of  sinners  thou  art  chief, 

Since  Jesus  calls  thee, — Come. 


LECTURE  X. 

THE    WOMAN    AVHO    ANOINTED 
THE    SAVIOUK'S   HEAD. 

Verily  I  say  unto  you,  Wheresoever  this  Gospel  shall  be  preached 
throughout  the  whole  world,  this  also  that  she  hath  done  shall  be 
spoken  of  for  a  memorial  of  her. — Mark,  xiv.  9. 

The  narrative  wliich  is  to  engage  our  present  at- 
tention, proves,  in  some  respects,  a  remarkable  con- 
trast with  tlie  relation  which  passed  under  our  review 
in  the  preceding  Lecture.  There  we  saw  a  Avoman 
of  Canaan,  a  heathen,  and  probably  a  widow,  afflicted 
with  a  daughter  "  grievously  vexed  v/itli  a  devil ;"  who, 
hearing  of  the  fame  of  Jesus,  came  and  cried  to  him 
for  help ;  but  meeting  with  treatment  more  than 
enough  to  have  driven  back  any  ordinary  applicant, 
yet  with  persevering  importunity  pressed  through 
every  discouragement,  and  ,obtained  at  last  the  peti- 
tion she  asked  of  him. 

But  the  woman  who  now  appears  before  us  is  not 
driven  to  the  Saviour  by  distress :  she  comes  not  as 
a  beggar  but  as  a  folloAver,  not  as  a  suppliant  but 


THE  WOMAN  WHO  ANOINTED  THE  SAVIOUR.      137 

as  a  friend.  Slie  knows  liim,  and  feels  herself  already 
deeply  indebted  to  him ;  and  is  come,  not  to  discharge 
her  obligation,  (this  she  knew  to  be  impossible,)  but 
to  express  the  gratitude  she  owed  Jiim,  and  the  love 
she  bore  him. 

"  And  being  in  Bethany,  in  the  house  of  Simon 
the  leper,  as  he  sat  at  meat,  therfe  came  a  woman 
having  an  alabaster  box  of  ointment  of  spikenard 
very  precious ;  and  she  brake  the  box,  and  poured  it 
on  his  head.  And  there  were  some  that  had  indig- 
nation within  themselves,  and  said,  Why  was  this 
waste  of  the  ointment  made  ?  For  it  might  have 
been  sold  for  more  than  three  hundred  pence,  and 
have  been  given  to  the  poor.  And  they  murmured 
against  her.  And  Jesus  said,  Let  her  alone ;  why 
trouble  ye  her?  she  hath  wrought  a  good  work  on 
me.  For  ye  have  the  poor  with  you  always,  and 
whensoever  ye  will  ye  may  do  them  good  :  but  me 
ye  have  not  always.  She  hath  done  what  she  could : 
she  is  come  aforehand  to  anoint  m}-  body  to  the  bury- 
ing. Verily  I  say  unto  you,  Wheresoever  this  Gospel 
shall  be  preached  throughout  the  whole  world,  this 
also  that  she  hath  done  shall  be  spoken  of  for  a 
memorial  of  her." 

Observe,  The  Place  :  The  Action  :  The  Censure  : 
The  Vindication  :  and  The  Memorial. 

I.   Observe  The  Place. 

The  scene  named  is  Bethany.  Bethany  was  a 
small  village  in  the   neighborhood  of  Jerusalem ;    a 


138  LECTURE  X. 

place  wTiich,  we  presume,  we  seldom  hear  of  without 
thinking  of  a  family  dear  to  the  Saviour  ;  for  "  Jesus 
loved  Martha,  and  her  sister,  and  Lazarus ;"  and  re- 
calling a  very  interesting  and  instructive  event. 
"  Now  it  came  to  pass,  as  they  went,  that  he  entered 
into  a  certain  village ;  and  a  certain  woman  named 
Martha  received  him  into  her  house.  And  she  had 
a  sister  called  Mary,  who  also  sat  at  Jesus'  feet,  and 
heard  his  word.  But  Martha  was  cumbered  about 
much  serving,  and  came  to  him,  and  said.  Lord,  dost 
thou  not  care  that  my  sister  hath  left  me  to  serve 
alone  ?  bid  her  therefore  that  she  help  me.  And  Jesus 
answered  and  said  unto  her,  Martha,  Martha,  thou  art 
careful  and  troubled  about  many  things :  but  one 
thing  is  needful :  and  Mary  hath  chosen  that  good 
part,  which  shall  not  be  taken  away  from  her." 

Eeligion  is  a  benevolent,  social,  and  diffusive 
thing.  When  Christians  are  endeavoring  to  do 
good  unto  all  men,  they  are  often  reproached  as  in- 
truders, and  desired  to  keep  their  religion  to  them- 
selves. But  this  is  enjoining  ujDon  them  an  impos- 
sibility ;  and  "  if  these  should  hold  their  peace,  the 
stgnes  would  immediately  cry  out."  They  "  cannot 
but  speak  the  things  which  they  have  seen  and  heard." 
This  blessed  family,  therefore,  being  acquainted  with 
the  Saviour  themselves,  and  frequently  favored  with 
his  visits,  it  would  appear,  introduced  him  to  their 
neighbors ;  for  we  here  find  him  in  another  house  in 
the  same  village ;  "  the  house  of  Simon  the  leper." 
This  does  not  mean  that  he  was  a  leper  now,  for  then 
he  would  have  been  under  legal  restraint,  and  none 
could  have  had  intercourse  with  him ;  but  the  mean- 


THE  WOMAN  WHO  ANOINTED  THE  SAVIOUR.      139 

ing  is  that  he  had  been  a  leper,  and  well  known  as 
such ;  and  it  is  more  than  probable  that  our  Saviour 
had  healed  him  of  this  dreadful  and  incurable  disorder ; 
and,  therefore,  as  a  token  of  his  regard  and  gratitude, 
he  was  desirous  of  entertaining  his  deliverer  and 
benefactor,  and  had  invited  others  to  meet  him,  hoping 
that  they  would  derive  benefit  from  his  presence,  as 
he  himself  had  done. 

Our  Lord  complied  with  the  invitation,  and  gave 
the  company  the  cheerful  though  not  the  intemperate 
meeting.  For  though  nothing  could  be  viler  or  more 
false  than  the  insinuation  of  his  enemieSj  that  he  was 
a  glutton  and  a  wine-biber,  yet  he  partook  of  the  good 
things  of  Providence,  in  a  way  which  distinguished 
him  from  his  forerunner,  who  was  reserved,  and  aus- 
tere, and  "  came  neither  eating  nor  drinking,  and 
they  said,  He  hath  a  devil." 

He  would  also  show  by  his  example  that  he  did  not 
wish  his  disciples  to  be  mopish  and  superstitious,  en- 
during corporeal  inflictions,  and  refusing  the  common 
supplies  and  recreations  of  life.  "  Touch  not ;  taste 
not ;  handle  not.  Which  things  have  indeed  a  show 
of  wisdom  in  will,  worship,  and  humility,  and  neglect- 
ing of  the  body  ;  not  in  any  honor  to  the  satisfying 
of  the  flesh." 

II.    Observe  the  action. 

"  There  came  a  woman  having  an  alabaster  box  of 
ointment  of  spikenard  very  precious ;  and  she  brake 
the  box,  and  poured  it  on  his  head." 

The  usages  of  mankind  differ  exceedingly,  accord- 


140  LECTURE   X. 

ing  to  climate,  and  the  degrees  of  knowledge  and 
civilization.  Thus  in  a  hot  country,  and  where  per- 
sons Avore  sandals,  the  washing  of  the  feet,  especially 
when  coming  in  from  a  journey,  was  deemed  a  great 
refreshment,  and  was  used  as  a  common  gratification. 
In  Judea,  unction  was  a  delicious  indulgence,  and  was 
often  used  as  a  token  of  honor,  as  well  as  a  luxury. 
"  Ointment  and  perfume,"  says  Solomon,  "  rejoice 
the  heart."  David,  to  signify  the  munificence  of  the 
divine  goodness  towards  him,  says,  "Thou  anointest 
my  head  with  oil :"  and  he  compares  the  excellency 
of  brotherly  love  to  "  the  precious  ointment  upon  the 
head  of  Aaron,  that  ran  down  to  the  skirts  of  his 
garments :"  and  his  son  Solomon,  to  excite  constant 
cheerfulness  and  dignity,  says,  "  Let  thy  head  lack  no 
ointment." 

We  do  not  feel  the  force  of  these  allusions  as  the 
Easterns  did  ;  yet  who  has  not  been  charmed  with  the 
fragrance  of  a  rose,  or  a  lily  ?  Who,  after  rain,  has 
not  been  regaled  with  the  smell  of  a  field  which  the 
Lord  hath  blessed  ?  Who  has  read  only  of  "  incense- 
breathing  morn"  ? 

How  obviously  does  the  beneficence  of  God  appear 
in  "giving  us  all  things  richly  to  enjoy;"  in  pro- 
viding not  for  our  sustenance  only,  but  for  our  indul- 
gence ;  and  in  adapting  the  various  productions  of 
nature  to  the  delight,  not  less  than  the  use,  of  all  our 
senses.  What  softness  and  smoothness  for  the  touch  ! 
what  colors  for  the  eye !  what  melodies  for  the  ear ! 
what  relishes  for  the  taste  !  what  odors  for  the  smell ! 
And  all  this  he  has  provided  for  guilty  creatures,  who 
have  renounced  his  service,  and  declared  themselves 


THE  WOMAN  WHO  ANOINTED  TRE  SAVIOUR.   i-il 

his  enemies  by  wicked  works ;  and  all  this  he  con- 
tinues to  afford  to  these  very  beings,  though  they  are 
daily  and  hourly  offending  him !  And  if  it  be  thus 
with  a  world  lying  in  wickedness,  what  will  it  be 
with  the  creation  of  "  new  heavens  and  a  new  earth 
wherein  dwelleth  righteousness"  ? 

But  to  return — "  She  brake  the  box  and  poured 
the  ointment  upon  his  head."  The  sacrifice  she  made 
was  great,  and  Avould  have  been  difficult,  but  for  the 
state  of  her  mind.  In  making  it,  she  had  at  once  to 
resist  the  love  of  money,  and  the  influence  of  pride 
and  vanity.  She  had,  doubtless,  purchased  this  very 
costly  perfume  to  expend  upon  herself  and  her  charms. 
A  female  who  neglects  her  person  is  a  slattern,  and 
deservedly  despised ;  but  her  person  is  an  article  a 
woman  rarely  overlooks.  She  seems  intuitively,  as 
well  as  from  observation,  conscious  that,  as  to  thou- 
sands, she  can  make  more  impression  by  exterior 
appearance  than  by  cither  intelligence  or  pious  worth. 
This  she  early  learns ;  and  when  does  she  forget  ? 
"  Can  a  maid  forget  her  ornaments,  or  a  bride  her 
attire  ?" 

But  this  woman  forgets  all  thoughts  of  herself  in 
thoughts  of  the  Saviour.  Her  knowledge  of  him 
whom  her  soul  loved  had  reduced  the  value  of  every 
other  attraction ;  and  she  could  realize  the  language 
of  the  poet,  and  say, 


As  by  the  light  of  opening  day, 
The  stars  are  all  concealed. 

So  earthly  pleasures  fade  away. 
When  Jesus  is  revealed. 


\(lii^an'cL   W-    ^cmTTCi, 


142  LECTURE   X. 

Its  pleasures  unw  uo  longer  please 

No  more  content  afford  ; 
Far  from  my  heart  be  joys  like  these, 

Now  I  have  seen  the  Lord. 

III.   Observe  the  censure. 

"  And  there  were  some  tliat  had  indignation  within 
themselves,  and  said,  Why  was  this  waste  of  the  oint- 
ment made  ?  For  it  might  have  been  sold  for  more 
than  three  hundred  pence,  and  have  been  given  to 
the  poor.     And  they  murmured  against  her." 

There  is  a  disposition  observable  in  some,  to  view 
unfavorably  everything  that  falls  under  their  notice. 
They  seek  to  gain  consequence,  by  always  differing 
from  others  in  judgment ;  and  try  to  depreciate  what 
they  allow  to  be  worthy  in  itself,  by  hinting  at  some 
mistake  or  imperfection  in  the  performance.  You  are 
too  lofty,  or  too  low  in  your  manners ;  you  are  too 
frugal,  or  too  profuse  in  your  expenditure ;  you  are  too 
taciturn,  or  too  free  in  your  speech  ;  and  so  of  the  rest. 

Now,  guard  against  this  tendency.  Nothing  will 
conduce  more  to  your  uncomfortableness  than  living 
in  the  neighborhood  of  ill-nature,  and  being  familiar 
with  discontent.  The  disposition  grows  with  indul- 
gence;  and  is  low  and  base  in  itself;  and*  if  any 
should  be  ready  to  pride  themselves  on  skill  and 
facility  in  the  science,  let  them  remember  that  the 
acquisition  is  cheap  and  easy  :  a  child  can  deface  and 
destroy :  dulness  and  stupidity,  which  seldom  lack 
inclination  or  means,  can  cavil  and  find  fault ;  and 
everything  can  furnish  ignorance,  prejudice,  and  envy, 
with  a  handle  of  reproach. 


THE  WOMAN  WHO  ANOINTED  THE  SAVIOUR.      143 

Why  was  not  such  a  thing  done  ?  Because,  perhaps, 
it  was  impossible :  because,  perhaps,  it  was  improper : 
because,  perhaps,  it  would  have  done  evil  rather  than 
good.  You  censure  ;  but  if  you  knew  all,  you  would 
commend  what  you  now  condemn.  You  censure ; 
but  you  would  have  acted  in  the  same  manner,  had 
you  been  placed  in  the  same  condition. 

We  cannot  judge  properly  of  any  course  of  action, 
or  any  instance  of  conduct,  unless  we  take  into 
account  its  circumstances,  its  bearings,  its  reasons, 
its  motives ;  and  how  rarely  can  we  do  this  with 
fairness ;  and  hence  we  are  forbidden  to  do  it  at  all. 
"Judge  not,  that  ye  be  not  judged."  "Let  us  not 
therefore  judge  one  another  any  more."  But  let  us 
rather  invite  into  our  bosoms  the  charity  which 
"  thinketh  no  evil ;  believeth  all  things,  hopeth  all 
things,  endureth  all  things." 

IV.   Observe  the  vindication. 

From  the  cavils  of  the  murmurers  the  Saviour 
justifies  the  deed.  "  And  Jesus  said,  Let  her  alone  ; 
M'hy  trouble  ye  her?  she  hath  wrought  a  good  work 
on  me.  For  ye  have  the  poor  with  you  always,  and 
whensoever  ye  will  ye  may  do  them  good :  but  me 
ye  have  not  always.  She  hath  done  what  she  could : 
she  has  come  aforehand  to  anoint  my  body  to  the 
burying." 

First;  It  is  obvious  she  felt  the  reflection.  This 
is  more  than  impUed  in  our  Saviour's  rebuke,  "  why 
trouble  ye  her?"  She  probably  turned  aside  and 
wept.     Though  it  ought  to  be  a  light  thing  with  us 


144  -  LECTURE    X. 

to  be  judged  of  men's  judgment,  it  cannot  but  be 
painful  to  be  misunderstood  and  misrepresented  (espe- 
cially when  conscious  of  well-doing)  by  real  friends 
and  good  men,  whose  good  opinion  and  favor  we 
value. 

Yet,  Secondly  ;  She  does  not  complain  of  ill  usage  ; 
she  makes  no  angry  or  hasty  reply  ;  she  says  nothing, 
but  leaves  her  case  to  plead  for  itself.  How  unlike 
this,  is  the  disposition  of  many.  How  irritable,  how 
impatient  are  they.  They  cannot  trust  God  for  a 
moment  with  their  reputation.  Hence  they  are  in- 
stantly provoked  to  defend  themselves,  and  angrily 
retaliate,  and  thus  take  the  matter  out  of  his  hand, 
who,  if  they  suffer  innocently  and  righteously,  has 
said,  "  No  weapon  that  is  formed  against  thee  shall 
prosper ;  and  every  tongue  that  shall  rise  against 
thee  in  judgment  thou  shalt  condemn."  "  To  do 
good,  and  to  bear  evil,"  says  Latimer,  "  is  inscribed 
on  the  crown  for  which  we  run  :"  and  we  know  who 
has  "  suffered  for  us,  leaving  us  an  example,  that  we 
should  follow  his  steps ;  who,  when  he  was  reviled, 
reviled  not  again  ;  when  he  suffered  he  threatened 
not ;  but  committed  himself  to  him  that  judgeth 
righteously." 

And  well  might  this  good  woman  be  silent,  for 
he  was  near  who  justified  ;  and. 

Thirdly ;  We  see  that  he  approved  of  her  action, 
and  called  what  they  upbniided,  "  a  good  work  ;"  that 
is,  becoming,  reasonable,  righteous ;  "  she  hath  wrought 
a  good  work  on  me." 

It  was  opportune,  and  seasonable ;  and  every- 
thing is  beautiful  in  its  time.     He  was  soon  to  be 


THE  WOMAN  WHO  ANOINTED  THE  SAVIOUR.      145 

absent  from  them,  and  beyond  the  reach  of  their  at- 
tention ;  he  was  within  a  few  days  of  his  death  ;  and 
this  would  not  be  the  case  with  the  poor ;  the  poor 
would  remain  to  receive  acts  of  kindness.  While 
some  opportunities  are  frequently  returning,  others 
occur  but  once  ;  and  where  this  is  the  case  our  duty 
is  pressing  and  immediate.  Upon  this  principle 
Solomon  says,  "  Whatsoever  thy  hand  findeth  to  do, 
do  it  with  thy  might ;  for  there  is  no  work,  nor  de- 
vice, nor  knowledge,  nor  -wisdom,  in  the  grave, 
whither  thou  goest." 

It  .was  significant.  As  if  he  had  said,  "  If  I  were 
dead  you  would  be  willing  to  expend  more  than  this 
sum  upon  my  corpse,  and  you  would  not  say,  what 
good  can  it  do  to  his  senseless  remains  ?  It  should  be 
applied  to  the  living  and  not  to  the  dead.  You  would 
not  ask,  why  is  this  waste  then  f  and  why  call  you  it 
so  now  f  There  is  more  in  this  action  than  you  are 
aware  of;  an  intimation,  a  prefigu ration  of  my  death  ; 
for  I  am  ready  to  be  offered,  and  the  time  of  my  de- 
parture is  at  hand,  and  she  is  beginning  to  signalize 
my  burial." 

Now,  it  is  not  certain  or  probable  that  she  intend- 
ed emblematically  to  solemnize  this  event;  but  we 
here  have  an  instance  of  the  overruling  providence  of 
God,  who,  in  an  enterprise  or  action,  has  frequently 
in  view  an  end,  far  beyond  the  knowledge  and  design 
of  the  agent. 

We  see  also  how  apprized  our  Lord  was  of  the 
certainty  and  approach  of  his  death,  and  how  much 
he  thought  of  it,  and  alluded  to  it. 

He  also  owns  the  degree  of  her  endeavor ;  for, 
7 


146  LECTURE   X. 

thougli  it  was  not  meritorious  or  extraordinary,  "  she 
had  done  what  she  couldy  Many  duties  and  services 
might  be  much  more  perfect  than  they  are ;  but  their 
deficiencies  are  overlooked  and  forgiven,  because  of 
the  want  of  better  hght  and  ampler  means ;  and  be- 
cause of  the  number  of  difficulties  and  hinderances  in 
the  condition  of  those,  who  "  would  do  good,"  but 
"  evil  is  present  with  them ;  and  how  to  perform  that 
which  is  good  they  find  not."  The  Lord  regards  the 
heart,  and  judges  of  our  performance  by  our  ability; 
and  "  if  there  be  first  a  willing  mind,  it  is  accepted 
according  to  that  a  man  hath,  and  not  according  to 
that  he  hath  not." 

Hence,  you  need  not  envy  those  who  are  placed 
in  higher  stations,  or  who  command  richer  resources 
than  yourselves.  You  may  do  as  much,  compara- 
tively, as  they ;  yea,  you  may  do  much  more,  in  the 
judgment  of  him,  who  "  called  unto  him  his  disciples, 
and  said  unto  them,  Verily  I  say  unto  you,  that 
this  poor  widow  hath  cast  more  in,  than  all  they  who 
have  cast  into  the  treasury ;  for  all  they  did  cast  in 
of  their  abundance ;  but  she  of  her  want  did  cast  in 
all  that  she  had,  even  all  her  living." 

Honor  and  shame  from  no  condition  rise  ; 
Act  well  your  part,  there  all  the  honor  lies. 

Fill  up  your  sphere  properly,  however  humble  and 
contracted ;  and  use  diligently  your  means  and  op- 
portunities, however  few  and  limited.  Do  what  you 
can^  and  "  whatsoever  ye  do  in  word  or  deed,  do  all 
in  the  name  of  the  Lord  Jesus ;"  and  he  will  not  only 
accept,  but  reward  you  graciously  ;  and  you  shall  one 


THE  WOMAN  WHO  ANOINTED  THE  SAVIOUR.      147 

day  hear  him  say,  "  Well  clone,  thou  good  and  faith- 
ful servant ;  thou  hast  been  faithful  over  a  few  things, 
I  will  make  thee  ruler  over  many  things ;  enter  thou 
into  the  joy  of  thy  Lord." 

V.  Observe  the  memorial. 

For  he  does  not  deem  it  enough  to  justify  her  con- 
duct. He  approves  of  it.  He  commends  it.  He 
applauds  it.  He  immortalizes  it.  "Yerily  I  say 
unto  you,  Wheresoever  this  Gospel  shall  be  preached 
throughout  the  whole  world,  this  also  that  she 
hath  done  shall  be  spoken  of  for  a  memorial  of 
her." 

This  declaration  has  been  amply  fulfilled.  Her 
action  was  recorded  in  the  sacred  history,  as  soon  as 
it  was  published.  There  it  has  been  jjreserved  ever 
since.  It  has  been  continually  perused  by  readers, 
and  expounded  by  preachers.  We  are  at  this  very 
moment  complying  Avith  the  Saviour's  design,  and 
nations  yet  unborn  shall  arise  and  call  her  blessed. 

Here,  therefore,  we  may  remark  two  things  : — 

First^  We  have  here  an  instance  and  evidence  of 
the  wisdom  and  truth  of  the  Lord  Jesus.  He  is  "  the 
Amen,  the  faithful  and  true  witness."  All  his  decis- 
ions, all  his  announcements,  all  his  promises  may  be 
relied  on  Avith  more  firmness  than  we  can  rely  upon 
the  continuance  of  heaven  and  earth ;  for  "  heaven 
and  earth  may  pass  away,  but  his  word  shall  not  pass 
away." 

Secondly^  We  here  see  the  judgment  of  our  Lord 
and  Saviour,  as  to  what  he  deems  truly  excellent,  and 
most  worthy  of  renown  and  perpetuity: — not    the 


148  LECTURE   X. 

adventures  of  merchants  ;  not  the  intrigues  of  politi- 
cians ;  not  the  exploits  of  heroes ;  not  the  pomp  of 
kings  ;  not  the  prodigies  of  genius ;  not  the  discoveries 
of  philosophers.  "  After  all  these  things  do  the  Gen- 
tiles seek."  These  are  the  wonders  which  the  men  of 
the  world  admire.  To  these  they  consecrate  their 
eulogies ;  and  of  these  they  endeavor  to  eternize 
the  memorials  in  statues  of  marble  and  brass.  They 
have  little  regard  for  humbleness  of  mind,  for  purity 
of  heart,  for  heavenly  tempers,  for  all  the  fruits  of  the 
Spirit,  which  are  "love,  joy,  peace,  long  suffering, 
gentleness,  goodness,  faith,  meekness,  temperance." 
But  you  know  who,  in  answer  to  the  question  of  the 
disciples,  "  Who  is  the  greatest  in  the  kingdom  of 
heaven  ?"  "  called  a  little  child  unto  him,  and  set  him 
in  the  midst  of  them,  and  said,  Verily  I  say  unto 
you.  Except  ye  be  converted,  and  become  as  little 
children,  ye  shall  not  enter  into  the  kingdom  of 
heaven."  And  you  know  where  you  read,  "  The 
Lord  taketh  pleasure  in  them  that  fear  him,  in  them 
that  hope  in  his  mercy ;"  and  "  The  prayer  of  the 
upright  is  his  delight ;"  and  "  To  this  man  will  I 
look,  even  to  him  that  is  poor  and  of  a  contrite  spirit, 
and  trembleth  at  my  word."  So  true  is  it  that  "  his 
thoughts  are  not  our  thoughts  ;"  and  that  "  he  seeth 
not  as  man  seeth." 

How  many  things  done  in  the  house  of  Simon  the 
leper,  and  in  Bethany,  and  in  Judea,  and  in  Greece 
and  Eome,  have  perished  like  a  dream ;  while  "  Verily 
I  say  unto  you.  Wheresoever  this  Gospel  shall  be 
preached  throughout  the  whole  world,  this  also  that 
this  woman  hath  done  shall  be  spoken  of  for  a  memo- 
rial of  her." 


THE  WOMAN  WHO  ANOINTED  THE  SAVIOUE.        149 

/  In  conclusion,  let  us,  First^  remark  with  pleasure, 
that  though  the  Lord  Jesus  had  always  been  "  despised 
and  rejected  of  men,"  this  has  never  been  invariably  and 
universally  the  case.  To  some  he  has  ever  been  "  pre- 
cious," "  the  chief  among  ten  thousand,"  the  "  alto- 
gether lovely."  "  Abraham  saw  his  day  and  was  glad." 
Moses  "  esteemed  the  reproach  of  Christ  greater  riches 
than  the  treasures  in  Egypt."  David  "  sang  of  his 
righteousness,  and  talked  of  his  salvation  all  the  day 
long,"  Even  in  the  days  of  his  flesh,  and  under  all 
his  humiliations,  there  were  some  who  "  saw  his  glorj^, 
the  glory  as  of  the  only  begotten  of  the  Father,  full 
of  grace  and  trutli ;"  and  Simeon,  and  Anna,  and  all 
those  "  who  looked  for  redemption  in  Jerusalem,"  em- 
braced him  with  a  rapture  expressive  of  this  language, 
"  Lo,  this  is  our  God  ;  we  have  waited  for  him,  and 
he  will  save  us ;  this  is  the  Lord ;  we  have  waited 
for  him,  we  will  be  glad  and  rejoice  in  his  salva- 
tion." 

And  how  has  the  number  of  his  admirers  increased 
since  ?  and  how  is  it  increasing  now  ?  and  what  will 
it  be  when  "  He  shall  be  great  to  the  ends  of  the  earth ; 
and  all  nations  shall  call  him  blessed"  ?  "  Blessed  be 
his  glorious  name  forever ;  and  let  the  whole  earth 
be  filled  with  his  glory  ;  Amen,  and  Amen." 

Eemark,  Secondly^  Where  love  to  Christ  is  the  prin- 
ciple, it  will  evince  itself  by  its  influence  and  effects. 
It  caunpt  be  hid,  it  cannot  lie  dormant,  it  cannot  be 
inoperative.  It  will  lead  you  to  ask,  "  What  wilt  thou 
have  me  to  do  ?"  It  will  induce  you  not  only  to 
think,  but  to  speak  well  of  his  name ;  not  only  to  seize, 
but  to  seek  after  opportunities  of  doing  him  honor ; 


150  LECTURE   X. 

and  make  you  willing  not  only  to  serve  him,  but  to 
sacrifice  for  him  and  to  say,  ,t 

All  that  I  am,  and  all  I  have, 

Shall  be  forever  thine ; 
Whate'er  my  duty  bids  me  give, 

My  cheerful  hands  resign. 

Away  then  with  mere  words  and  professions.  "  Let 
us  not  love  in  word,  neither  in  tongue,  but  in  deed 
and  in  truth."  The  question  is.  What  are  we  doing  ? 
What  are  we  giving  up  ?  Wherein  are  we  denying  our- 
selves for  his  sake?  For  this  is  his  decision, — "and 
the  Scripture  cannot  be  broken  " — "  He  that  forsaketh 
not  all  that  he  hath  cannot  be  my  disciple," 

Say  not,  he  is  no  longer  personally  within  our  reach. 
There  are  objects  in  which  you  may  show  your  regard 
to  him,  by  the  proofs  of  your  regard  to  them.  His 
sabbaths,  his  ordinances,  his  ministers,  his  members, 
his  poor,  are  not  only  dear  to  him,  but  are,  in  a  sense, 
himself;  and  what  you  do  to  them  he  considers  as 
done  for  himself.  And  can  you  do  too  much  for  him  f 
Consider  the  dignity  of  his  person,  the  nearness  of  his 
relations,  the  immensity  of  his  claims.  Oh !  think 
of  him  who  remembered  you  in  your  low  estate,  who, 
when  "  he  was  rich,  for  your  sakes  became  poor,"  and 
died  that  you  might  live,  and  is  now  your  advocate 
with  the  Father,  and  making  all  things  work  together 
for  3^our  good  ;  all  your  salvation,  arud  all  your  desire. 
And  Oh !  let  his  love  constrain  you  to  feel  and  ex- 
emplify what  you  often  sing : 

Were  the  whole  realm  of  nature  mine, 
That  were  a  present  far  too  small ; 

Love  so  amazing,  so  divine, 

Demands  my  soul,  my  life,  my  all. 


THE  WOMAN  WHO  ANOINTED  THE  SAVIOUR.      151 

Thirdly,  Be  not  surprised  or  discouraged  if  you 
meet  with  dislike,  opposition,  and  reproach,  in  your 
best  endeavors.  You  are  a  peculiar  people,  and 
many  of  your  observers  "  will  think  it  strange  that 
you  run  not  with  them  to  the  same  excess  of  riot, 
speaking  evil  of  you."  The  world  knoweth  j^ou  not, 
and  you  are  not  to  wonder  if  the  world  hate  you. 
They  hate  you  because  you  are  not  of  the  world,  and 
by  your  conversion  are  apostates  from  their  party. 
They  may  call  your  faith,  folly  ;  your  hope,  presump- 
tion ;  your  meekness,  meanness ;  and  your  zeal, 
enthusiasm ;  but,  like  Peter  and  John,  you  are  to 
"  rejoice  that  you  are  counted  worthy  to  suffer  shame 
for  his  name ;"  and  to  say  with  David — "  if  this  be 
to  be  vile,  I  will  be  yet  more  vile." 

And  if  you  pass  from  the  world  into  tlie  church, 
you  may,  even  there,  meet  with  swellings  (if  not 
tumults)  and  evil  surmises,  and  unkind  accusations. 
Yea,  you  may  meet  with  painful  treatment  from  even 
good  and  godly  men ;  for  the  pious  are  not  always 
wise ;  or  always  able  to  enter  inta  your  views  and 
plans,  while  yet  they  will  readily  undertake  to  decide 
concerning  them.  You  must  not  expect  every  one  to 
acquiesce  in  your  convictions,  or  to  admire  your  ap- 
probations ;  but  in  the  midst  of  divers  opinions,  and 
even  of  the  strifes  of  tongues,  your  rejoicing  is  to  be 
the  testimony  of  your  conscience ;  and  your  motto  this ; 

Careless,  myself  a  dying  man, 

Of  dying  men's  esteem  ; 
Happy,  0  God,  if  thou  approve, 

Though  all  besides  condemn. 

Fourthly,  Jesus  will  not  allow  you  to  be  sufferers 


152  LECTURE  X. 

by  anything  you  may  do  for  him.  "  You  may  lose," 
says  Henry,  "  in  his  service,  but  you  cannot  lose  hy 
it."  He  will  be  sure  to  repay  you,  either  in  kind,  or 
in  equivalence.  "  And  every  one  that  hath  forsaken 
houses,  or  brethren,  or  sisters,  or  father,  or  mother, 
or  wife,  or  children,  or  lands,  for  my  name's  sake, 
shall  receive  an  hundredfold,  and  shall  inherit  ever- 
lasting life." 

What  the  prince  said  to  his  prime  minister,  the  Lord 
says  to  each  of  his  servants,  "  Mind  my  affairs,  and  I 
will  mind  yours."  And- if  he  cares  for  you,  your 
concerns  will  be  much  better  managed  than  by  any 
attentions  of  your  own  ;  for  he  knows  all  things,  and 
has  all  hearts  at  his  disposal,  and  all  events  under  his 
control.  He  can  make  you  rich,  and  add  no  sorrow 
with  it.  He  can  restore  and  preserve  your  health, 
so  that  all  your  "  bones  shall  say,  Lord,  who  is  like 
unto  thee  ?"  He  can  "  make  your  enemies  to  be  at 
peace  with  you."  He  can  give  yaw.  comfort  in  all 
your  connexions.  He  can  "  make  darkness  light  be- 
fore you,  and  crooked  things  straight."  He  can  do 
for  you  "  exceeding  abundantly  above  all  that  you 
ask  or  think."  When  the  eye  can  no  longer  bless 
you,  or  the  ear  give  witness  unto  you,  your  memory 
shall  be  blessed;  and  God  will  not  "forget  your  work 
of  faith,  and  labor  of  love." 

K  you  should  die  under  reproach,  the  reproach  will 
soon  be  rolled  away ;  and  from  every  cloud  you  "  shall 
shine  forth  as  the  sun,  in  the 'kingdom  of  your  Father." 
Many  have  had  things  laid  to  their  charge  which 
they  knew  not ;  they  have  been  spoiled  of  their  goods, 
they  have  been  immured  in  prisons,  they  have  been 
defamed  by  the   tongues  of  persecutors  and  bigots, 


THE  WOMAN  WHO  ANOINTED  THE  SAVIOUR.      153 

and  b}-  the  pens  of  lying  historians.  This  was  the 
case  with  Bunyan,  and  with  the  Nonconformists, 
"  of  whom  the  world  was  not  worth}-,"  and  with 
thousands  more ; — and  the}'  seemed  abandoned.  But, 
no.  How  have  they  been  honored  in  subsequent 
ages !  And  their  day  is  yet  coming ;  called  "  the 
manifestation  of  the  sons  of  God ;"  when  there  shall  be 
a  resurrection  of  characters,  as  well  as  of  persons ;  and 
the  Judge  of  all  "  will  bring  to  light  the  hidden  things 
of  darkness,  and  make  manifest  the  counsels  of  the 
hearts :  and  then  shall  every  man  have  praise  of  God." 


LECTURE  XL 


THE    POOR    WIDOW. 

And  Jesus  sat  over  against  the  treasury,  and  beheld  how  the  people 
cast  money  into  the  treasury :  and  many  that  were  rich  cast  in 
much.  And  there  came  a  certain  poor  widow,  and  she  threw  in 
two  mites,  which  make  a  farthing.  And  he  called  unto  him  his 
disciples,  and  saith  unto  them,  Verily  I  say  unto  you,  That  this 
poor  widow  hath  cast  more  iu,  than  all  they  who  have  cast  into 
the  treasury  :  for  all  they  did  cast  in  of  their  abundance  ;  but  she 
of  her  want  did  cast  in  all  that  she  had,  even  all  her  living. 

Mark,  xii.  41-44. 

Wheeever  there  is  a  Temple  there  should  be  a 
Treasury.  The  friends  of  the  "  man  lame  from  his 
mother's  womb,"  showed  their  prudence,  in  laying 
him  "  daily  at  the  gate  of  the  temple,  to  ask  alms  of 
them  that  entered  in."  Piety  and  liberality,  devo- 
tion and  charity,  harmonize  well  together.  The 
"  prayers  and  alms"  of  Cornelius  *'  came  up  for  a 
memorial  before  God :"  and  what  is  required  of  us 
but  "  to  love  mercy,"  as  well  as  "to  do  justly,  and 
to  walk  humbly  with  our  (rod"  ? 

God  is  not  only  grea.t,  but  gracious  and  bountiful, 
and  is  to  be  resembled  as  well  as  worshipped.  In- 
deed, our  imitation  of  him  is  the  best  mode  of  our 


THE   POOR  WIDOW.  155 

adoration  and  praise,  and  therefore,  says  the  Saviour, 
"  Love  your  enemies,  bless  them  that  curse  you,  do 
good  to  them  that  hate  you,  and  pray  for  them  who 
despitefully  use  you,  and  persecute  you  ;  that  ye  may 
be  the  chiklren  of  your  Father  who  is  in  heaven  :  for 
he  makcth  his  sun  to  rise  on  the  evil  and  on  the 
good,  and  sendeth  rain  on  the  just  and  on  the  unjust. 
Be  ye  therefore  perfect,  even  as  your  Father  who  is 
in  heaven  is  perfect." 

Even  under  the  legal  dispensation  it  was  command- 
ed that  none  should  "  appear  before  the  Lord  empty :" 
and  the  Jewish  worshippers  were  called  upon  to  "  go 
and  learn  what  that  meaneth,  I  will  have  mercy,  and 
not  sacrifice."  When  Oman  offered  to  give  to  David 
his  ground  for  an  altar,  his  oxen  for  a  sacrifice,  his 
threshing  instruments  for  the  wood,  and  his  wheat  for 
a  meat  offering,  David  refused,  and  said,  "  Nay,  but  I 
will  verily  buy  it  for  the  full  price :  for  I  will  not 
take  that  which  is  thine  for  the  Lord ;  neither  will  I 
offer  unto  the  Lord,  my  God,  of  that  which  doth  cost 
me  nothing."  This  was  a  noble  resolution ;  and  he 
never  swerved  from  it  through  life,  but  constantly 
said,  "  I  will  freely  sacrifice  unto  thee,  0  Lord." 
May  we  all  partake  of  the  same  spirit,  and  exemplify 
the  same  determination  :  that  "  none  of  us  may  live  to 
himself,  and  no  one  die  to  himself :  but  whether  we 
live,  we  may  live  unto  the  Lord;  and  whether  we 
die,  we  may  die  unto  the  Lord ;  so  that  whether  we 
live  or  die,  we  may  be  the  Lord's." 

But  to  our  subject.  "  Jesus  sat  over  against  the 
treasury,  and  beheld  how  the  people  cast  money  into 
the  treasury  :  and  many  that  were  rich  cast  in  much. 


156  LECTUEE   XI 

And  there  came  a  certain  poor  widow,  and  she  threw 

in  two  mites,  which  make  a  farthing.  And  he  called 
unto  him  his  disciples,  and  saith  unto  them.  Verily 
I  say  unto  you.  That  this  poor  widow  hath  cast  more 
in,  than  all  they  who  have  cast  into  tlie  treasury : 
for  all  they  did  cast  in  of  their  abundance ;  but  she 
of  her  want  did  cast  in  all  that  she  had,  even  all  her 
living," 

Let  us  I.    REVIEW  THE   TSTARRATIVE. 

And  II.  ENQUIRE  FOR  WHAT  PURPOSE  our  Sav- 
iour  then  called  his  disciples,  and  now  calls  us 
to  consider  and  observe  it. 

I.   We  REVIEW  THE  NARRATIVE  itsclf. 

In  doing  this,  we  mark  Firsi^  The  Saviour's  Ob- 
servatory. "  Jesus  sat  over  against  the  treasury." 
The  Saviour  "  was  holy,  harmless,  undefilecl,  and  sepa- 
rate from  sinners;"  and  as  he  never  passed  an  idle 
hour,  and  never  spake  a  useless  word,  so  he  never 
performed  an  action  without  a  motive,  and  a  motive 
becoming  himself.  He  did  not,  therefore,  assume  this 
position,  as  a  place  of  display.  He  could  well  say, 
"  I  seek  not  honor  from  men."  He  never  did  any- 
thing to  be  seen  of  men ;  unless  the  action  rendered 
it  unavoidable,  or  it  was  for  the  benefit  of  the  ob- 
servers ;  and  this  license  he  allows  his  disciples ;  "  Let 
your  light  so  shine  before  men,  that  they  may  see 
your  good  works,  and  glorify  your  Father  who  is  in 
heaven." 

We  may  be  equally  sure  that  he  placed  himself  in 


THE   POOR   WIDOW.  157 

tliis  position,  not  for  anything  like  entertainment,  or 
curiositj ;  but  his  purpose  was  to  furnish  himself  with 
matter  for  illustration,  instruction,  and  improvement, 
as  a  teacher  who  was  to  "  speak  as  never  man  spake," 
speaking  "  as  one  having  authority,  and  not  as  the 
Scribes ;"  not  dealing  in  dry  sj)eculations,  and  tame 
declamations,  but  enlivening  his  addresses  by  individ- 
ualities, facts,  examples,  similitudes;  speaking  so  that 
his  hearers  would  be  able  to  understand  and  feel; 
preaching  the  gospel  to  the  poor,  and  binding  up 
the  broken-hearted.  Hence  he  could  saj^,  "  The  Lord 
God  hath  given  me  the  tongue  of  the  learned,  that  I 
should  know  how  to  speak  a  word  in  season  to  him 
that  is  weary."  A  preacher  should  be  a  man  whose 
"lips  keep  knowledge,"  and  who  is  able  to  distinguish 
things  that  differ ;  for  which  he  must  prepare  himself 
by  much  observation.  Accordingl}^,  we  here  find  the 
"  teacher  sent  from  God,"  himself  intent  on  this  object. 
And  mark  Secondly,  His  Inspection.  He  "beheld  how 
the  people  cast  money  into  the  treasury."  But  how 
did  he  behold  it?  Was  it  with  his  bodily  eyes? 
This  indeed  was  partially  the  case,  but  not  fully ; 
that  is,  he  could  thus  see  the  givings,  but  not  the  dif- 
ferences of  the  gifts.  It  is,  however,  obvious  that  he 
saw  the  one  as  well  as  the  other ;  and  this  required 
more  than  eyes  of  flesh.  And  why  should  we  forget 
that  he  possessed  more  than  human  perception  and  dis- 
cernment ?  Peter  acknowledged  his  omniscience,  and 
was  not  reproved  when  he  said,  "Lord,  thou  knowest 
all  things."  It  was  prophesied  of  him  that  he  should 
be  ''  of  quick  understanding  in  the  fear  of  the  Lord ;" 
and  should  "  not  judge  after  the  sight  of  his  eyes,  nor 


158  '  LECTUEE  XI. 

reprove  after  the  hearing  of  his  ears ;"  and  how  often 
did  he  answer  invidious  and  malicious  questions,  not 
according  to  their  palpable  import,  but  to  the  state  of 
mind,  and  the  designs  of  the  propounders ;  covering 
them  with  shame,  convicted  as  they  were  in  their  own 
consciences.  He  apprehended  the  foi^saking  of  his  dis- 
ciples, the  denial  of  Peter,  and  the  treason  of  Judas, 
before  there  was  any  human  probability  of  either. 
He  had  a  knowledge  that  gained  nothing  by  events  ; 
and  "  needed  not  that  any  should  testify  of  man  ;  for 
he  knew  what  was  in  man." 

And  let  us  not  view  this  as  a  truth  in  which  we 
have  no  concern ;  we  are  under  the  same  inspection  ; 
and  he  who  saw  all  that  passed  on  the  occasion  before 
us,  sees  all  now :  "  neither  is  there  any  creature  that 
is  not  manifest  in  his  sight ;  but  all  things  are  naked 
and  opened  unto  the  eyes  of  him  with  whom  we  have 
to  do."  In  particular,  I  would  remark,  that  he  sees 
what  are  your  views,  and  feelings,  and  doings,  with 
regard  to  your  pecuniary  affairs ;  for  "  the  silver  and 
the  gold  are  his,"  not  only  as  to  their  disposal  and 
control,  but  also  as  to  their  acquisition  and  possession. 

Yes,  he  beholds  you  in  the  acquisition  of  your 
property ;  and  sees  whether  it  is  in  the  sober 
use  of  lawful  means,  and  with  dependence  on 
"  the  blessing  of  the  Lord,  which  maketh  rich,  and 
addeth  'no  sorrow  with  it;"  or  in  the  strainings  of 
him  that  "  maketh  haste  to  be  rich,  and  is  not  inno- 
cent ;"  and  the  darings  of  them  who  "  will  be  rich, 
and  fall  into  temptation  and  a  snare,  and  into  many 
foolish  and  hurtful  lusts,  which  drown  men  in  de- 
struction and  perdition."     Do  you  undervalue  what 


THE   POOR   WIDOW.  159 

you  wish  to  buy,  and  praise  what  you  mean  to  sell 
beyond  its  real  worth?  If  you  do  not  rob,  do  you 
not  defraud  ?  If  you  do  not  plunder,  do  you  not 
supplant  ?  Do  you  oppress  the  poor  ?  Do  you  under- 
pay your  servants  and  workmen  ?  Is  "  the  hire  of 
the  laborers  who  have  reaped  down  your  §elds,  kept 
back  b}^  fraud"  ? — 

He  seeth ! 

He  also  beholds  you  in  the  possession  of  your 
property;  whether,  as  "riches  increase,"  you  "set 
your  heart  upon  them ;"  whether  you  "  make 
gold  your  hope,  and  fine  gold  your  confidence ;" 
whether  you  are  saying  to  your  soul,  "  Soul,  thou 
hast  much  goods  laid  up  for  many  years ;  take  thine 
ease,  eat,  drink,  and  be  merry ;"  whether  you  are 
hoarding  instead  of  using,  or  whether  you  are  spending 
your  substance  in  the  pride  of  life,  in  idleness,  or 
dissipation,  or  vice ;  or  whether  jou  give,  and  what 
you  give,  and  for  what  you  give,  and  how  you  give  ; 
and  whether  grudgingly  or  cheerfully, — 

He  seeth ! 

And  thus,  both  in  the  getting  and  in  the  using  of 
property,  we  are  under  the  eye  of  this  Judge  of  all. 

Mark,  Thirdly,  His  Distinction  of  the  Donors.  All 
alike  gave,  but  all  gave  not  alike.  Two  parties  are 
recognized  by  him. 

The  one,  wealthy.  "Many  that  were  rich  cast  in 
much."  That  the  rich  should  give,  and  give  largely, 
and  that  this  should  be  the  case  with  numbers  of 
them  too,  was  to  their  honor ;  especially  as  the 
practice  has  never  been  common. 

The  other  indigent;  and  as  particulars  strike  more 


160  LECTUEE   XI. 

than  generalities,  an  individual  is  here  specified.  She 
was  "  a  certain  poor  widow."  Widows  are  charac- 
ters often  met  with  in  Scripture,  but  this  widow  is 
very  distinguishable  from  many  of  them ;  for  she  ap- 
pears not  as  a  receiver,  but  as  a  giver ;  not  as  a  bene- 
ficiary, but  as  a  benefactress.  The  widow  whose 
husband  had  died  insolvent,  the  widow  of  Sarepta, 
the  widows  weeping  for  Dorcas,  all  these  were  in  cir- 
cumstances of  distress,  and  requiring  assistance ;  and 
widows  are  commonly  spoken  of  as  desolate ;  are 
mentioned  in  connection  with  another  af&icted  class, 
the  fatherless ;  and  are  represented  as  peculiarly  liable 
to  oppression  and  injury. 

Much  experience  in  sorrow  breeds  sympathy.  They 
who  have  felt  the  heavy  blow  themselves,  will  not 
easily  turn  a  deaf  ear,  and  an  unfeeling  heart,  to  a 
fellow  sufferer,  who,  by  reason  of  his  anguish,  cries, 
"  Have  pity  upon  me,  have  pity  upon  me,  0  ye,  my 
friends ;  for  the  hand  of  God  hath  touched  me."  "  Be 
kind  to  strangers,"  said  God  to  Israel,  "  for  ye  know 
the  heart  of  a  stranger,  seeing  ye  were  strangers  in 
the  land  of  Egypt." 

It  is  not,  therefore,  surprising  that  a  poor  widow 
should  be  noted  in  relation  to  charity.  But  a  dispo- 
sition to  give  is  one  thing,  ability  is  another;  and, 
therefore,  while  the  rich  gave  much,  this  widow 
"threw  in"  only  "two  mites,  which  make  a  farthing." 

Such  were  the  donors  qur  Saviour  recognized,  and 
such  were  their  respective  contributions.  They  dif- 
fered widely  in  their  real  substance,  and  would  give 
rise  to  various  judgments  concerning  them. 

It  is  easy  to  conceive  what  the  givers  themselves 


THE   POOR   WIDOW.  161 

would  tliiuk  of  them.  The  rich  would  be  satisfied ; 
imagiuiug  that  they  had  done  their  duty,  if  not  more 
than  was  required  of  tliem;  and  even  paid  a  com- 
pensation for  delinquencies.  While  the  poor  widow 
would  deem  what  she  had  done  unworthy  of  notice ; 
and,  perhaps,  felt  ashamed  to  cast  into  the  treasury 
such  a  mean  trifle. 

Others,  who  were  lookers  on,  had  they  known  what 
the  parties  gave,  would  have  extolled  the  one  as  prod- 
igies of  liberality  ;  while  they  would  have  treated  the 
other  with  neglect,  or  reproached  her  for  giving  what 
she  could  not  afibrd,  and  contemned  her  offering  as  an 
insult  rather  than  a  benefaction. 

But  how  were  they  viewed  by  him  "  whose  eyes 
are  as  a  flame  of  fire,"  and  "  who  searcheth  the  reins 
and  the  hearts"  ?  For  "  not  he  who  commendeth 
himself,"  or  whom  man  commendeth,  "is  approved, 
but  whom  the  Lord  commendeth." 

This  leads  us  to  mark,  Fourthly^  The  Decision^  which 
the  Saviour  pronounces  with  regard  to  their  claims. 
"  He  called  unto  him  his  disciples,  and  saith  unto 
them,'  Verily  I  say  unto  you,  that  this  poor  widow 
hath  cast  more  in,  than  all  they  who  have  cast  into 
the  treasury ;  for  all  they  did  cast  in  of  their  abun- 
dance; but  she  of  her  want  did  cast  in  all  that  she 
had,  even  all  her  living." 

At  first  this  seems  strange ;  and  our  Lord  could 
not  mean  that  she  had  given  more  than  all  the  others, 
as  to  quantity,  or  as  to  quality ;  but  more,  as  to  mo- 
tive; more,  as  to  principle;  more,  as  to  disposition; 
more,  relatively  as  to  their  condition  and  her  circum- 
stances; more,  comparatively. 


162  LECTURE   XI. 

And  here  we  introduce  the  fine  observation  of  Mr. 
Henry,  tliat  "  charity  is  to  be  judged  of,  not  by  what 
is  given,  but  by  what  is  left."  Though  these  men 
had  given  much,  they  had  done  it  "  of  their  abun- 
dance," and  superfluity ;  and  could  go  home  to  houses 
filled  with  plenty,  and  to  tables  spread  with  all  kinds 
of  viands  ;  while  she  shivered  home  to  a  lonely  apart- 
ment, and  opening  her  larder,  found  nothing  for  the 
da}-,  unless  as  the  coming  in  from  hard  toil,  or  the 
effect  of  casual  supply. 

Let  us  pass  to  the  Second  part  of  our  subject, 
and  having  examined  the  narrative  itself,  let  us  in- 
quire. For  what  Purpose  the  Saviour  called  his 
disciples  then^  and  for  what  purpose  he  calls  us  now, 
to  observe  it? 

Would  he  not  teach  us,  that  we  are  not  to  esti- 
mate things  absolutely,  or  abstracted  from  their  re- 
lations and  circumstances? 

The  very  taking  away  of  life  is  not  necessarily,  or 
in  itself,  murder.  In  the  magistrate  it  is  the  execu- 
tion of  justice.  The  same  commendation  may  be 
flattery  or  praise,  according  to  the  mind  of  the 
speaker.  A  thousand  circumstances  will  debase  or 
ennoble  an  action,  materially  the  same.  Thus  in 
alms-giving  a  sovereign  may  be  less  than  a  farthing, 
and  a  farthing  may  be  more  than  a  sovereign. 

And  here  we  would  observe  that,  as  many  of  the 
respective  circumstances  'which  justify  or  condemn, 
enhance  or  aggravate  conduct,  are  often  beyond  the 
reach  of  our  discernment,  it  becomes  us  to  be  mindful 
of  the  admonition,  "  Judge  not,  that  ye  be  not  judged." 

Again,  would  he   not,  by  this  decision,  teach  us 


THE    POOR   WIDOW.  163 

that  "/»s  thouglits  are  not  our  tliouglits,  nor  his 
wavs  our  ways;"  and  ho  that  "seeth  not  as  man 
sceth,  for  man  lookcth  on  tlie  outward  appearance, 
but  the  Lord  looketh  on  the  heart."  '■  That  which 
is  highly  esteemed  among  men,  may  be  an  abomina- 
tion in  the  sight  of  God ;"  and  that  which  is  despised 
among  men  may  be  precious  in  his  esteem. 

The  question  therefore  is,  how  we  stand  with  re- 
gard to  him,  and  what  we  are  in  iiis  view,  as  to  our 
persons  and  performances.  "  AVith  me,"  says  the 
Apostle  to  the  Corinthians,  "it  is  a  verj^  small  thing 
that  I  should  be  judged  of  you,  or  of  man's  judgment : 
he  that  judgeth  me  is  tlie  Lord."  And  so  should  it 
be  with  us. 

Above  all,  would  he  not  teach  us  that  in  his  eyes 
the  rule  with  regard  to  liberality  is  proportioyi  f  This 
appears  to  be  the  main  inference  to  be  drawn  fi'om 
the  subject ;  and  it  may  usefully  be  applied  to  three 
things — the  Prevention  of  Envy  : — the  Encourage- 
ment of  Penur}' : — and  the  Humiliation  of  Pride. 

First,  It  will  apply  to  the  Prevention  of  Env3^ 

"  The  spirit  that  is  in  us  lusteth  to  envy ;"  and 
it  sometimes  operates  under  a  notion  which  seems  to 
sanctify  it.  "  Oh !"  3'ou  sometimes  saj^,  "  how  happy 
are  they  that  possess  ample  resources,  and  means  of 
doing  good  ?  Oh  !  if  I  had  such  ability,  what  would 
I  not  accomplish?  The  blessing  of  him  that  is  ready 
to  perish  should  come  upon  mo,  and  I  would  cause  the 
widow's  heart  to  sing  for  joy."  But  are  3^ou  sure  of 
this?  ,  Are  the  disposition  and  the  capacity  always 
equal  and  united  ?  Have  you  not  known  many  who 
have  failed  in  the  practice,  as  they  increased  in  the 


164  LECTURE  XI. 

ability ;  so  that  they  have  not  only  done  less,  com- 
paratively, than  before,  bnt  even  less,  really  ?  The 
case  was,  they  did  not  think  it  worth  while  to  be 
covetous,  till  they  found  it  possible  to  accumulate ; 
but  indulgence  in  success  encouraged  them,  and  made 
them  think  of  worshipping  mammon. 

Besides,  if  you  wish  to  be  rich  in  order  to  be 
benevolent,  the  thing  is  needless ;  where  there  is 
"  first  a  willing  mind,  it  is  accepted  according  to 
that  a  man  hath,  and  not  according  to  that  he  hath 
not." 

If  nothing  more  than  purpose  in  thy  power, 
The  purpose  firm  is  equal  to  the  deed ; 
Who  does  the  best  his  circumstance  allows, 
Does  well,  acts  nobly :  angels  could  no  more. 

Though  a  farthing  was  the  least,  it  was  also  the 
greatest  offering  of  the  day. 

Secondly^  Here  is  Encouragement  for  Penury : — and 
the  poor  require  it.  We  have  known  persons  kept 
away  from  the  house  of  God,  because  they  could 
only  appear  in  vile  raiment ;  and  others  who  have 
been  prevented  from  coming  to  the  table  of  the  Lord, 
because  they  could  put  nothing  into  the  communion 
plate. 

Oh !  what  do  some  feel  at  public  collections  be- 
cause they  cannot  give  like  others !  and  what  do  they 
feel  when,  in  private  applications,  they  are  compelled 
to  say,  not  from  indisposition  but  inability,  "  Depart 
in  peace,  be  ye  warmed_  and  filled,  and  give  not  those 
things  which  are  needful  to  the  body."  Bat  let  them 
remember,  that  though  David  could  not  build  the 
temple,  he  could  desire  it,  and  purpose  it,  and  it  was 


THE   POOR  WIDOW.  165 

well  that  it  was  in  his  heart ;  and  even  the  non-per- 
formance did  not  lose  a  reward.  God,  in  estimating 
your  services,  admits  into  the  account  not  only  what 
you  do,  (which  at  most  is  very  little,)  but  all  you  long 
to  do,  and  would  do  if  it  were  in  your  power ;  and 
this,  in  doing,  magnifies  the  work,  and  in  giving,  the 
gift. 

Let  none,  therefore,  however  humble  their  condi- 
tion, or  limited  their  means,  suppose  for  a  moment 
that  they  are  doomed  to  uselessness ;  or  conclude, 
that  because  they  have  not  ten  talents,  or  five,  they 
cannot  trade  with  one.  This  one  may  be  laid  up  in 
a  napkin,  and  the  neglect  to  use  it  will  constitute  an 
unprofitable  servant.  It  is  a  sad  mistake  of  some, 
that  because  they  cannot  do  much,  they  are  justified 
in  doing  nothing.  Oh !  for  the  commendation  of 
Mary  !     "  She  hath  done  what  she  could." 

Tliirdly^  Here  is  Abasement  for  the  Proud. 

Of  nothing,  perhaps,  are  men  vainer  than  their 
bounty,  or  what  they  give,  especially  if  they  give 
"  much,"  though  it  be  *'  of  their  abundance."  But 
what  is  this  "much,"  (so  deemed  by  themselves  and 
their  admirers,)  when  it  comes  to  be  properly  ex- 
amined ?  Is  it  much  materially  ?  Is  it  much  rela- 
tively ?  Is  it  much  compared  with  what  others  give, 
whose  means  are  unspeakably  less?  What  sacrifice 
does  the  giving  involve?  What  self-denial  does  it 
exercise  ?     What  is  left  ? 

Yet  we  read  of  those  who  "bless  the  covetous, 
whom  the  Lord  abhorreth :"  and  it  is  lamentable  to 
think  how  commonly  this  evil  praise  prevails.  But 
can  ministers  be  ever  chargeable  with  it,  who  ought, 


166  LECTURE   XI. 

above  all  men  to  be  no  respecters  of  persons  ?  Alas  ! 
do  they  not  sometimes  widen  the  doors  of  admission 
to  the  Lord's  table,  to  receive  the  richer  candidates, 
though  they  often  prove  the  most  troublesome  mem- 
bers, and  do  far  less  to  promote  the  common  cause 
than  their  humbler  brethren  ?  Do  they  not  extol  in 
memoirs,  and  cry  up  in  funeral  discourses,  those,  in 
their  communion,  who  die  scandalously  rich  ?  They 
might  at  least  give  a  gentle  condemnation  or  censure 
on  such  characters ;  or  they  might  let  them  pass  off 
from  their  communion  in  silence,  as  they  frequently 
do  some  of  the  poor  of  their  flock. 

I  am  free  to  assert  that,  in  a  long  life  and  ministry, 
and  after  much  opj)ortunity  to  inspect  society,  I  have 
found  the  gi'eatest  instances  of  liberality  and  benevo- 
lence, not  among  the  rich,  but  among  the  poor. 

And  their  day  is  coming;  and  what  scenes  will 
that  day  disclose,  when  "the  Lord  shall  come,  who 
will  bring  to  light  the  hidden  things  of  darkness,  and 
will  make  manifest  the  counsels  of  the  hearts :  and 
then  shall  every  man  have  praise  of  God."  Then 
will  he  say  to  those  prodigies  of  liberality  and  benev- 
olence, who,  in  giving  much,  have  given  nothing ; 
"  You  have  boasted  of  your  doings,  and  been  admired 
■  by  your  fellow-creatures ;  you  have  received  your 
consolation,  and  had  your  reward.  Depart,  and  re- 
flect forever  on  the  good  you  might  have  done,  and 
r  the  evil  you  have  donej  by  your  riches,  living  and 
dying. 

But  to  those  who  were  poor  in  this  world's  goods, 

but  "  rich  in  faith ;"  who  gave  what  they  could  ill 

li  spare,   or  might  have  expended  in  nameless  ways 


THE   POOR   WIDOW.  167 

on  their  own  conveniences  and  wants ;  and  who  in 
doing  so  little  did  much  ;  the  liver  on  a  straightened 
stipend ;  the  worn-out  mechanic ;  the  hard  laborer 
in  the  field ;  the  widow  with  her  two  mites ;  he  will 
say,  "  Well  done,  good  and  faithful  servant,  thou  hast 
been  faithful  over  a  few  things,  I  will  make  thee 
ruler  over  many  things ;  enter  thou  into  the  joy  of 
thy  Lord." 


LECTURE  XII. 

THE    PENITENT    SINNEE. 

And  he  said  unto  Simon,  Seest  thou  this  woman  ? — Luke,  vii  44. 

What  affords  pleasure  to  the  angels  of  God  ?  Tliej 
have  intercourse  witli  our  world,  and  know  what  is 
passing  among  men.  They  see  the  fields  of  battle ; 
the  revolutions  of  empires  ;  the  discoveries  of  philoso- 
phers ;  the  improvemonts  in  arts  and  sciences ;  the 
extension  of  commerce ;  the  civilizations  of  savage  life. 
What  among  all  these  transactions  and  events  yields 
them  pleasure  ?    It  is,  The  conversion  of  a  Soul. 

This  answer  will  not  gratify  the  hero,  the  politician, 
the  scholar,  the  merchant.  It  will  surprise  the  "  men 
of  the  world,  who  have  their  portion  in  this  life ;"  and 
who  only  ask,  "  What  shall  we  eat,  and  what  shall  we 
drink,  and  wherewithal  shall  we  be  clothed?"  But 
we  are  assured  by  the  lips  of  everlasting  truth,  that 
"  there  is  joy  in  the  presence  of  the  angels  of  Grod  over 
one  sinner  that  repenteth." 

From  this  declaration,  two  things  undeniably  result, 
in  the  minds  of  all  who  believe  it.     The  one  is,  The 


THE   PENITENT  SINNER.  169 

disinterested  Benevolence  of  these  Heavenly  Beings. 
Though  they  are  the  elder  branches  of  the  family,  and 
have  kept  their  first  estate,  yet,  instead  of  repining  at 
the  return  and  reception  of  their  younger  brethren, 
they  rejoice  to  see  the  prodigals  restored,  and  placed 
in  a  state  even  superior  to  their  own. 

The  other  is,  The  Importance  of  Eepentance. 
Little  can  be  inferred  from  the  censure  or  praise  of 
men,  or  from  the  grief  or  joy  of  mortals.  "We  are 
often  agitated  by  trifles  ;  we  are  full  of  ignorance,  and 
are  governed  by  prejudice ;  we  call  evil  good,  and  good 
evil ;  we  put  darkness  for  light,  and  light  for  darkness. 
But  it  is  otherwise  with  the  angels  of  God.  They  are 
proverbial  for  their  knowledge ;  no  ignorance  deludes, 
no  prejudice  warps  them.  They  "  always  behold  the 
face  of  our  Father  who  is  in  heaven."  They  are  perfect 
beings ;  and  their  judgment  is  always  according  to 
truth. 

And  do  they  rejoice  over  one  sinner  that  repenteth? 
Then  there  is  no  subject  more  momentous  and  inter- 
esting than  repentance.  Then  there  is  no  subject 
more  worthy  of  the  attention  of  preachers,  or  the  self- 
examination  of  hearers.  Then  we  need  not  wonder 
that  we  find  so  man}^  calls  to  it,  and  so  many  instances 
of  it,  recorded  in  the  Scriptures. 

To  one  of  these  instances,  and  a  very  striking  one, 
your  thoughts  are  now  summoned. 

Thus  reads  the  whole  relation: — "And  one  of  the 
Pharisees  desired  him  that  he  would  eat  with  him. 
And.  he  went  into  the  Pharisee's  house,  and  sat  down 
to  meat.  And,  behold,  a  woman  in  the  city,  who 
was  a  sinner,  when  she  knew  that  Jesus  sat  at  meat 


170  LECTURE   XII. 

in  the  Pharisee's  house,  brought  an  alabaster  box  of 
ointment,  and  stood  at  his  feet,  behind  him,  weeping ; 
and  began  to  wash  his  feet  with  tears,  and  did  wipe 
them  with  the  hairs  of  her  head,  and  kissed  his  feet, 
and  anointed  them  with  the  ointment.  Now  when 
the  Pharisee  who  had  bidden  him  saw  it,  he  spake 
within  himself,  saying,  This  man,  if  he  were  a  prophet, 
would  have  known  who  and  what  manner  of  woman 
this  is  that  toucheth  him ;  for  she  is  a  sinner.  And 
Jesus  answering  said  unto  him,  Simon,  I  have  some- 
what to  say  unto  thee.  And  he  saith.  Master,  say 
on.  There  was  a  certain  creditor  who  had  two 
debtors ;  the  one  owed  five  hundred  pence,  and 
the  other  fifty.  And  when  they  had  nothing  to  pay, 
he  frankly  forgave  them  both.  Tell  me,  therefore, 
which  of  them  will  love  him  most  ?  Simon  answered 
and  said,  I  suppose  that  he  to  whom  he  forgave  most. 
And  he  said  unto  him.  Thou  hast  rightly  judged. 
And  he  turned  to  the  woman,  and  said  unto  Simon, 
Seest  thou  this  woman  ?  I  entered  into  thine  house, 
thou  gavest  me  no  water  for  my  feet ;  but  she  hath 
washed  my  feet  with  tears,  and  wiped  them  with  the 
hairs  of  her  head.  Thou  gavest  me  no  kiss  :  but  this 
woman  since  the  time  I  came  in  hath  not  ceased  to 
kiss  my  feet.  My  head  with  oil  thou  didst  not  anoint : 
but  this  woman  hath  anointed  my  feet  with  ointment. 
Wherefore  I  say  unto  thee,  Her  sins,  which  are  many, 
are  forgiven  ;  for  she  loved  much  :  but  to  whom  little 
is  forgiven,  the  same  loveth  little.  And  he  said  unto 
her,  Thy  sins  are  forgiven.  And  they  that  sat  at 
meat  with  him  began  to  say  within  themselves,  Who 
is  this  that  forgiveth   sins   also?      And  he  said  to 


THE    PPJNITENT    SINNER.  171 

the    woman,    Thy   faith    hath    saved    thee ;    go    in 
peace." 

I  address  each  of  you  in  the  language  of  our  Saviour 
to  Simon,  "  Seest  thou  this  woman  ?"  You  say.  Yes. 
But  do  you  observe  her  ?  Do  you  study  her  character 
and  history  f  Do  you  study  her  character  and  history, 
so  as  to  apply  them  to  the  purposes  of  spiritual  instruc- 
tion and  improvement  f 

Let  us  consider, 

I.  What  we  may  see  in  the  character  of  this 

WOMAN, 

II.  What  we  may  learn  from  her  history. 

We  are  to  inquire, 

I.  What  may  we  see  in  the  character  of  this 
woman? 

We  see  in  her — a  Sinner.  We  see  in  her — a 
Reclaimed  Sinner.  We  see  in  her — a  Pardoned 
Sinner. 

First,  We  see  in  her  a  Sinner.  So  she  is  expressly 
called :  "  a  woman  who  was  a  Sinner."  We  are  all 
sinners.  "  All  have  sinned,  and  come  short  of  the 
glory  of  God."  "  If  we  say  we  have  no  sin,  we 
deceive  ourselves,  and  the  truth  is  not  in  us."  But 
it  is  not  in  this  general  sense  that  the  term  is  here 
employed  by  the  sacred  historian.  Lydia,  whose 
heart  the  Lord  opened,  was  a  sinner ;  but  though 
she  was  not  a  behever,  she  was  virtuous  before  her  con- 
version, and  as  a  proselyte  "worshipped  God."     But 


172  LECTURE   XII. 

tliis  woman  was  infamous.  Perhaps  she  had  at  first 
yielded  to  her  own  depraved  dispositions,  and  gone 
voluntarily  astray.  Perhaps  she  had  been  originally 
drawn  aside  by  some  rich  villain,  some  flattering 
hypocrite,  some  "  child  of  the  devil,"  who  was  "  a 
liar  and  a  murderer  from  the  beginning." 

However  this  may  be,  we  ought  never  to  speak 
of  such  characters  in  the  way  of  extenuation.  They 
are  guilty  even  in  the  outset ;  for  they  have  sense 
and  reason  ;  and  they  cannot  be  ignorant  that  every- 
thing dear  and  valuable  is  sacrificed  with  the  surren- 
der of  virtue. 

But  who  can  think,  without  horror  and  execration, 
of  progress  and  perseverance  in  such  a  course  of  vice  ? 
Surely  if  there  were  any  remains  of  principle,  the 
individual  would  rather  die,  than  live  in  the  way  to 
hell,  going  down  to  the  chambers  of  death,  trading 
in  iniquity,  constantly  endeavoring  to  ensnare,  and 
seduce,  and  destroy. 

The  Scripture,  therefore,  does  not  speak  of  such 
characters  as  pitiable,  but  as  criminal ;  not  as  imposed 
upon,  but  as  deceiving ;  not  as  corrupt,  but  as  cor- 
rupters. "  And  I  find  more  bitter  than  death,  the 
woman,  whose  heart  is  snares  and  nets,  and  her 
hands  as  bands :  whoso  pleaseth  God  shall  escape 
from  her ;  but  the  sinner  shall  be  taken  by  her." 
"  For  the  lips  of  a  strange  woman  drop  as  an  honey- 
comb, and  her  mouth  is  smoother  than  oil :  but  her 
end  is  bitter  as  wormwood,  sharp  as  a  two-edged 
sword.  Her  feet  go  down  to  death ;  her  steps  take 
hold  on  hell."  We  know  this  woman  before  us  was 
guilty  in  no  small  degree.     Our  Saviour's  comparison 


THE   PENITENT   SINNER.  173 

supposes  her  to  owe  "  five  hundred  pence ;"  und  he 
pronounces  her  sins  to  have  been  "  many,"  though 
"  forgiven." 

Secondly^  Wc  see  in  her  a  .Redaivied  Sinner.  In 
ever}^  subject  of  divine  grace,  a  change  takes  place, 
which  explains  and  verifies  the  promise ;  "  Instead 
of  the  thorn  shall  come  up  the  fir  tree,  and  instead 
of  the  brier  shall  come  up  the  myrtle  tree ;  and  it 
shall  be  to  the  Lord  for  a  name,  for  an  everlasting 
sign  that  shall  not  be  cut  oflP."  Many  talk  much  of 
the  grace  of  God,  but  the  best  way  to  magnify  this 
grace  is  to  show  what  it  has  done  for  us,  and  what 
it  has  done  in  us ;  for  the  Scripture  lays  it  down  as 
a  truth  that  admits  of  no  exception,  "  If  any  man  be 
in  Christ,  he  is  a  new  creature  :  old  things  are  passed 
away ;  behold,  all  things  are  become  new."  And  if 
you  ask,  wherein  does  this  change  appear  in  the  char- 
acter before  us  ?  it  is  answered ; 

It  appears  in  her  Courage. 

It  requires  courage  in  a  man,  not  only  to  forsake 
favorite  sins,  to  pluck  out  a  right  eye,  and  to  cut 
off  a  right  hand ;  but  to  risk  the  displeasure  of  friends ; 
to  brave  the  reproach  of  singularity  and  preciseness; 
to  endure  the  scourge  of  the  tongue  ;  to  make  a  kind 
of  public  profession  of  his  former  follies  ;  and  to  take 
shame  to  himself  before  the  eyes  of  those  who  will 
treat  his  conduct  as  weakness  or  hypocrisy.  Hence, 
men  who  have  been  bold  in  a  bad  cause,  have  often 
been  timid  in  a  good  one.  They  have  been  open  in 
sin,  and  reserved  in  duty.  They  have  gloried  in  their 
shame,  and  have  been  ashamed  of  their  glory.  We 
read  of  some  who  believed  in  our  Lord,  but  feared  to 


174  LECTUEE  XII, 

confess  liim,  "  lest  thej  should  be  put  out  of  tlie  syna- 
gogue ;  for  they  loved  the  praise  of  men  more  than 
the  praise  of  God."  Even  Nicodemus,  to  avoid  notice, 
"  came  to  him  by  night." 

But  see  this  woman.  She  goes  and  exposes  her- 
self before  a  large  company.  She  goes  alone.  She 
goes  uninvited.  She  is  liable  to  be  censured  as  an 
intruder,  to  be  condemned  as  a  disturber  of  the  festive 
scene.  She  knew  that  the  vileness  of  her  former 
character  would  render  her  peculiarly  obnoxious.  She 
knew  that  she  was  going  to  the  house  of  a  Pharisee, 
who  would  think  his  very  dwelling  polluted  by  her 
entrance.  She  knew  that  the  company  would  prob- 
ably look  upon  her  with  disdain  and  contempt ;  and 
not  fail,  under  her  present  appearance  of  devotion,  to 
brand  her  with  her  former  life.  But  none  of  these 
things  move  her. 

After  all,  do  you  wonder  at  her  confidence ;  and, 
while  allowing  for  a  difference  in  the  manners  of  the 
age  and  country,  do  you  find  it  difficult  to  account 
for  her  conduct  ?  Eemember  the  force  of  divine 
truth,  when  it  enters  the  conscience ;  and  remember 
also  that  the  grace  of  God,  while  it  enlightens  the 
understanding  to  perceive  the  importance  of  eternal 
things,  blinds  us  to  carnal  reasons,  upon  a  thousand 
difticulties  which  self-love  would  oppose  at  our  en- 
trance into  a  religious  life  ;  and  that  there  are  acts  of 
piety,  as  there  are  strokes  bf  genius,  which  must  be 
felt  rather  than  coldly  criticised. 

It  appears  in  her  Humility. 

For  in  the  day  of  conviction,  "  the  proud  looks  are 
humbled,  the  lofty  looks  are  laid  low,  and  the  Lord 


THE   PENITENT   SINNER.  175 

alone  is  exalted."  Though  determined  to  accomjolish 
her  purpose,  whatever  difficulties  opposed  her  design, 
she  does  it  in  a  way  which  proves  that  her  zeal  is 
not  pride  and  vainglory.  She  wishes  to  attract  the 
notice  of  none  but  the  Saviour,  and  seems  to  shrink 
from  the  very  attention  she  longs  to  awaken.  "  How 
can  I  look  him  in  the  face?"  She,  therefore,  comes 
"  behind  hvmr 

Do  you  remember  nothing  like  this  in  your  own 
feelings,  when  a  sense  of  sin  urged  you  to  the  Friend 
of  sinners?  The  poor  Pilgrim,  when  she  came  to 
the  door  which  she  wished  above  all  things  to  enter, 
trembled  as  she  knocked ;  she  knocked  softly,  not  from 
a  want  of  earnestness,  but  a  sense  of  meanness  and 
guilt ;  and  then  drew  aside,  as  if  afraid  of  the  admission 
she  sought.  When  Peter  saw  the  Saviour's  glory 
displayed,  in  the  miracle  of  the  fishes,  he  exclaimed, 
"Depart  from  me,  for  I  am  a  sinful  man,  O  Lord." 
This  was  not  the  language  of  aversion,  but  of  conscious 
unworthiness,  rendered  the  more  deep  and  humbling 
by  the  display  of  his  glory  and  power. 

This  woman  does  not  aspire  to  be  a  guest ;  she 
deems  it  enough  to  assume  the  place  and  office  of  a 
menial  handmaiden,  to  wash  his  feet.  And  thus  the 
prodigal  is  satisfied  with  the  thought  of  the  lowest 
station  he  could  occupy,  provided  it  be  in  his  father's 
house,  "Father,  I  have  sinned  against  heaven,  and 
before  thee,  and  am  not  worthy  to  be  called  thy  son ; 
make  me  as  one  of  thy  hired  servants." 

It  appears  in  her  Contrition. 

I'hc  heart  of  stone  is  turned  to  flesh.  She  weeps ; 
weeps  bitterly ;  weeps  abundantly.     And  truly,  there 


176  LECTUEE  XII. 

is  enough  in  sin  to  make  a  transgressor  mourn.  It 
lias  "brought  death  into  the  world,  and  all  our  woe." 
It  has  turned  the  earth  into  a  vale  of  tears  ;  gendered 
the  worm  that  never  dies,  and  kindled  the  fire  that 
never  shall  be  quenched.  It  exposes  us  to  the  wrath 
to  come,  and  prepares  us  for  fellowship  with  the  devil 
and  his  angels. 

But  what  says  the  prophet?  "They  shaU  look 
upon  him  whom  they  have  pierced,  and  they  shall 
mourn  for  him,  as  one  mourneth  for  his  only  son,  and 
shall  be  in  bitterness  for  him  as  one  that  is  in  bitter- 
ness for  his  first-born."  And  what  made  this  woman 
pour  forth  such  a  flood  of  tears  ?  Did  they  only,  or 
principally,  flow  from  a  sense  of  her  danger?  Many 
are  only  affected  with  the  evil  of  sin  in  the  misery  it 
incurs.  If  they  are  grieved,  it  is  not  that  they  are 
polluted,  but  that  they  are  punishable  ;  not  that  they 
have  acted  a  vile  part,  but  a  destructive  one. 

But  this  is  not  the  "godly  sorrow  which  worketh 
repentance  to  salvation  ;  and  needeth  not  to  be  repented 
of."  The  true  penitent  sees  that  his  sin  is  folly  and 
madness,  ingratitude  and  treachery.  He  sees  that  he 
has  transgressed,  not  only  times  without  number,  but 
a  law  that  is  holy,  and  just,  and  good.  He  sees  that 
he  has  offended  a  Being  infinitely  worthy  of  all  his 
regards.  He  sees  that  this  Being,  even  while  he  was 
rebelliog  against  him,  was  loading  him  with  benefits  ; 
and  is,  even  now,  after  all  his  provocations,  waiting 
to  be  gracious,  and  exalted  to  have  mercy  upon  him. 
Then  his  heart  dissolves ;  then  he  wishes  that  his  head 
were  waters,  and  his  eyes  a  fountain  of  tears  ;  and,  sor- 
rowing after  a  godly  sort,  he  manifests  the  fulfilment 


THE   PENITENT   SINNER.  177 

of  the  divine  promise,  "I  will  establish  my  covenant 
with  thee  ;  and  thou  shalt  know  that  I  am  the  Lord  : 
that  thou  majest  remember,  and  be  confounded,  and 
never  open  thy  mouth  any  more  because  of  thy  shame, 
when  I  am  pacified  toward  thee  for  all  that  thou  hast 
done,  saith  the  Lord  God." 

It  appears  in  her  Attacliment. 

She  washes  his  feet  with  her  tears  ;  she  wipes  them 
with  the  hairs  of  her  head  ;  she  embraces  them  ;  and 
anoints  them  with  a  costly  perfume.  Judas  kissed 
our  Lord,  but  it  was  in  order  to  betray  him.  Many 
"  draw  nigh  unto  him  with  their  mouth,  and  honor 
him  with  their  lips,  while  theii'  heart  is  far  from  him." 
But  where  the  heart  is  given,  nothing  will  be  withheld, 
however  dear  or  valued.  This  woman,  therefore, 
employs  her  best  ornament  to  honor  him ;  she  sacri- 
fices the  precious  perfume  which  she  had  purchased 
to  expend  upon  her  own  person ;  relinquishiog  the 
claims  of  vanity  for  the  duties  of  devotion ;  thinking 
nothing  of  herself,  but  only  of  her  Saviour;  and 
esteeming  nothing  too  precious  to  sacrifice  in  the 
meanest  service  for  him.   . 

It  appears  in  her  Faith. 

Many  would  have  overlooked  this,  but  our  Saviour 
sees  and  remarks  it.  He  well  knew  that  faith  was 
the  ground  of  her  application  ;  that  it  was  the  source 
of  her  courage,  her  humility,  her  sorrow,  and  her 
affection'.  These  were  only  fruits  ;  faith  was  the  root 
that  bore  them.  She  hoped  that  he  would  receive 
her.  She  believed  that  "with  the  Lord  there  was 
mercy,  and  with  him  plenteous  redemption."  She 
had   a  confidence   that,    unworthy    as  she   was,    he 

8* 


178  LECTURE  XII. 

■would  "  in  nowise  cast  her  out."  He,  therefore, 
''  said  unto  her,  Thy  faith  hath  saved  thee ;  go  in 
peace." 

Thirdly^  We  see  in  her  a  Pardoned  Sinner. 

When  David  looked  around  to  find  a  happy  man, 
he  does  not  say,  blessed  is  he  whose  grounds  bring 
forth  plentifully ;  blessed  is  the  man  who  governs 
nations  with  a  nod ;  blessed  is  the  man  that  strides 
from  victory  to  victory ;  blessed  is  the  man  who  is 
admired  for  genius  and  science.  To  many  of  these 
claims  and  distinctions  he  was  himself  no  stranger ; 
he  was  a  musician,  and  a  poet,  and  a  hero,  and  a  king ; 
but  the  insufficiency  of  all  these  he  deplored  ;  and  he 
prayed,  "  Look  thou  upon  me,  and  be  merciful  unto 
me,  as  thou  usest  to  do  unto  those  that  love  thy  name." 

But  he  exclaims,  "Blessed  is  he  whose  transgression 
is  forgiven,  whose  sin  is  covered.  Blessed  is  the  man 
unto  whom  the  Lord  imputeth  not  iniquity,  and  in 
whose  spirit  there  is  no  guile."  He  has  the  true 
notion  of  blessedness ;  and  he  has  the  reality.  The 
whole  of  his  happiness  is  insured ;  the  whole  of  it  is 
begun.  He  is  blessed  in  his  duties;  blessed  in  his 
comforts ;  blessed  in  his  trials.  To  him  affliction  has 
no  curse ;  death  has  no  sting ;  eternity  has  no  terrors. 

Such  was  the  privilege  of  this  woman ;  and  two 
things  enhance  it. 

It  was  a,  present  blessing.  It  was  not  said,  "Her 
sins,  which  are  many,  shall  'be  forgiven :"  but  "  are 
forgiven." 

It  was,  also,  an  assured  benefit.  Our  safety  depends 
upon  our  state;  our  consolation  is  much  influenced 
by  our  knowledge.      Not  a  few  of  the   people  of 


THE   PENITENT  SINNER,  179 

God  go  mourning  all  their  days  for  want  of  the  "  full 
assurance  of  hope."  But  this  woman  is  not  left  for 
a  moment  in  uncertainty.  "  He  said  to  the  woman, 
Thj'  sins  are  forgiven.  Thj^  faith  hath  saved  thee. 
Go  in  peace." 

We  do  not  envy  her  the  distinguished  privilege 
with  which  she  was  favored.  But  0  Saviour,  we 
long  to  share  in  the  same  blessedness.  We  long  to 
be  able  to  praise  thee,  as  the  health  of  ow?- countenance, 
and  ow  portion  forever.  Through  many  a  be- 
nighted hour  have  we  been  waiting  for  thee,  "  more 
than  they  that  watch  for  the  morning."  Scatter  the 
doubts  and  fears  that  have  enveloped  and  dismayed 
us,  and  "  say  unto  my  soul,  I  am  thy  salvation." 

Let  us  inquire. 

II.  What  may  we  learn  from  the  history  op 

THIS   "WOMAN? 

First^  We  learn  from  it  the  Disposition  of  Pharisees. 

How  well  does  our  Saviour  describe  them,  when  he 
speaks  of  "certain,  who  trusted  in  themselves  that 
they  were  righteous,  and  despised  others." 

How  well  did  he  exemplify,  and  contrast,  and 
condemn  their  temper,  when  he  said,  "Two  men 
went  up  into  the  temple  to  pray" ;  the  one  a  Pharisee, 
and  the  other  a  Publican.  The  Pharisee  stood  and 
prayed  thus  with  himself;  God,  I  thank  thee  that  I 
am  not  as  other  men  are,  extortioners,  unjust,  adul- 
terers, or  even  as  this  Publican.  I  fast  twice  in  the 
week,  I  give  tithes  of  all  that  I  possess.  And  the 
Publican,  standing  afar  off,  would  not  lift  up  so  much 


180  LECTUEE   XII. 

as  his  eyes  unto  heaven,  but  smote  upon  liis  breast, 
saying,  God  be  merciful  to  me  a  sinner.  I  tell  yon, 
this  man  went  down  to  his  house  justified  rather  than 
the  other :  for  every  one  that  exalteth  himself  shall 
be  abased:  and  he  that  hnmbleth  himself  shall  be 
exalted."  How  often  did  these  self-justiciaries  mur- 
mur, as  a  reproach  to  the  Saviour  himself,  "  This 
.  man  receiveth  sinners,  and  eateth  with  them."  So 
here  :  "  When  the  Pharisee  who  had  bidden  him  saw 
it,  he  spake  within  himself,  saying,  This  man,  if  he 
were  a  prophet,  would  have  known  who  and  what 
manner  of  woman  this  is  that  toucheth  him ;  for  she 
is  a  sinner."  Here  is  censure  without  consideration. 
Here  is  judginent  without  mercy.  Here  is  exclusion 
without  hope.  A  sinner,  even  upon  his  return,  is  to 
be  cut  off,  even  from  the  means  of  grace,  and  for- 
bidden all  intercourse  with  the  preacher  of  righteous- 
ness!  "Let  us  fall  into  the  hand  of  the  Lord,  for 
his  mercies  are  great;  and  let  us  not  fall  into  the 
hand  of  man !" 

Secondly,  We  learn  from  it  the  Condescension  and 
Kindness  of  the  Saviour. 

Power  may  cause  its  possessors  to  be  feared  ;  wealth, 
to  be  envied ;  learning,  to  be  admired  ;  and  beauty,  to 
be  flattered ;  but  it  is  genuine  goodness  alone  that 
can  gain  the  heart."  "  For  scarcely  for  a  righteous 
man  will  one  die ;  yet  peradventure  for  a  good  man 
some  would  even  dare  to  die,"  But  ^\■he^e  are  vv'e 
now,  and  what  do  we  see  in  the  Lord  Jesus  ?  Even 
his  giving  to  this  man  his  company  S3rves  to  display 
a  little  of  his  character ;  and  to  rectify  the  mistake  of 
some  of  his  followers.     The  Pharisees  were  his  bitterest 


THE   PENITENT  SINNER.  181 

enemies.  They  did  not  even  allow  his  mission  as  a 
prophet.  Simon,  therefore,  asks  him  to  his  house, 
only  to  gratify  his  friends  and  acquaintances,  or  to 
indulge  his  own  curiosity,  or  to  gain  reputation  by 
having  so  extraordinary  an  individual  to  be  his  guest. 
Yet  our  Saviour,  though  he  knew  this,  accepts  the 
invitation ;  for  "  he  went  about  doing  good ;"  not 
only  embracing,  but  seeking  and  sanctifying  all  op- 
portunities of  diffusing  instruction,  pleasure,  and 
profit. 

But  see  the  benign  attention  he  pays  to  this  woman, 
and  the  kind  defence  he  makes  in  her  behalf  Had 
she  touched  Simon,  he  would  have  "been  filled  with 
horror,  and  have  exclaimed,  "  Stand  by  thyself,  come 
not  near  me,  I  am  holier  than  thou."  This  is  what 
he  wishes  our  Saviour  to  have  done.  But  he  is 
mistaken  in  his  character  ;  he  is  perfectly  ignorant  of 
the  being  he  entertains. 

It  had  been  said,  long  before,  in  prophecy,  "  Thou 
art  fairer  than  the  children  of  men :  grace  is  poured 
into  thy  lips."  "  He  shall  come  down  like  rain  upon 
the  mown  grass ;  as  showers  that  water  the  earth." 
"  He  shall  not  strive,  nor  cry  ;  neither  shall  any  man 
hear  his  voice  in  the  streets.  A  bruised  reed  shall  he 
not  break,  and  smoking  flax  shall  he  not  quench,  till  he 
send  forth  judgment  unto  victory.  And  in  his  name 
shall  the  Gentiles  trust."  Who  embodied  these  rep- 
resentations ?  He  who  "saw  the  multitude,  and  had 
compassion  uj)on  them,  because  they  were  as  sheep 
having  no  shepherd."  He  who  said,  "  Com.e  unto 
me,  all  ye  that  labor  and  are  heavy  laden,  and  I  will 
give  you  rest."     He  who  said,  "  I  came  not  to  call 


182  LECTURE   XII. 

the  rigliteous,  but  sinners  to  repentance."  "  The  Son 
of  Man  is  come  to  seek  and  to  save  that  which  was 
lost,"  He  who  said  to  the  woman  taken  in  adultery, 
and  turned  over  by  her  merciless  fellow-sinners  to  his 
judgment,  "  Neither  do  I  condemn  thee,  go  and  sin 
no  more."  He  who,  in  a  voice  softer  than  the  breath 
of  heaven,  said  to  this  woman,  "  Thy  sins  are  forgiven 
thee  ;  go  in  peace." 

Thirdly,  We  learn  from  it,  that  we  should  consider 
none  of  our  fellmv-creatures  as  entirely  abandoned. 

While  there  is  life,  there  is  hope  : 

And  while  the  lamp  holds  out  to  burn, 
The  vilest  sinner  may  return. 

We  grant  that  there  are  some  for  whom  we  feel, 
and  ought  to  feel  great  alarm.  There  are  some  who 
seem  to  have  sinned  away  everything  like  conscience ; 
and  to  have  gone  such  lengths  in  wickedness,  that 
only  a  divine  arm  can  reach  them.  .  But  let  us  re- 
member there  is  such  an  arm.  And  what  this  arm 
can  do  is  not  left  for  conjecture  to  determine.  We 
can  appeal  to  facts.  We  know  what  it  can  do,  from 
what  it  has  done;  for  with  him  "there  is  no  vari- 
ableness, neither  shadow  of  turning :"  "  his  hand  is 
not  shortened,  that  it  cannot  save,  neither  his  ear 
heavy,  that  it  cannot  hear." 

Think  of  this,  ye  parents,  who,  after  all  your  pray- 
ers, and  efforts,  and  tears,  f^ee  your  children  walking 
the  downward  road.  Think  of  this,  ye  ministers, 
who,  after  preaching  for  twenty  years,  see  no  religious 
movement  among  many  of  your  gospel-hardened 
hearers.      "God   is   able  of  these  stones  to  raise  up 


THE    PENITENT   SINNER.  183 

children  unto  Abraham."  How  often,  at  the  admis- 
sion of  members,  has  a  church  exclaimed,  "  Who 
hath  begotten  me  these?  These,  where  have  they 
been  ?" 

But,  you  say,  such  a  character  is  so  unlikely. 
What !  more  unlikely  than  Manasseh,  that  son  of  a 
pious  father,  who  had  withstood  all  the  influences  of  a 
good  education  ;  who  had  become  an  idolater,  a  ne- 
cromancer, a  bloody  murderer  ?  Yet,  "  in  his  afflic- 
tion, he  sought  the  Lord  God  of  his  fathers,  and  he 
was  found  of  him."  Had  you  seen  Saul  of  Tarsus 
at  the  stoning  of  Stephen,  holding  the  raiment  of 
them  that  slew  him,  and  afterwards  haling  men  and 
women  to  prison,  how  little  could  you  have  expected 
to  see  him  a  disciple,  a  preacher,  an  apostle,  a  martyr. 
"  I  was,"  says  he,  "a  blasphemer,  a  persecutor,  and 
injurious,  but  I  obtained  mercy.  For  this  cause  I 
obtained  mercy,  that  in  me  first  Jesus  Christ  might 
show  forth  all  long-suffering,  for  a  pattern  to  them 
who  shall  hereafter  believe  on  him  to  life  everlast- 
ing." 

Fourthly^  We  learn  from  it,  that  no  distressed  con- 
science should  despair. 

This  article  is  distinguishable  from  the  former. 
That  was  designed  to  keep  us  from  relaxing  in  our 
endeavors  to  save  others ;  this  is  intended  to  prevent 
all  discouraging  conclusions  Avith  regard  to  ourselves. 

I  know,  that  fear  follows  guilt.  I  know  that 
when  you  think  of  returning  to  God,  conscience  may 
forebode  his  rejecting  you.  It  requires  "  strong  con- 
solation" to  bear  up  the  mind  under  a  .  sense  of 
numberless  and  heinous  transgressions,  and  to  enter 


184  LECTURE  XII. 

the  presence  of  him  whom  we  have  so  often  and  so 
dreadfully  provoked.  But  there  is  "strong  consola- 
tion" for  those  that  are  "fleeing  for  refuge  to  lay  hold 
upon  the  hope  set  before  them."  "  As  I  live,"  said 
the  Lord,  by  the  prophet  Ezekiel,  "  I  have  no  pleas- 
ure in  the  death  of  the  wicked  ;  but  that  the  wicked 
turn  from  his  way  and  live."  And  he  says  it  here, 
"  See  what  manner  of  sinners  my  mercy  can  forgive, 
and  my  grace  restore."  "  Let  the  wicked  forsake 
his  way,  and  the  unrighteous  man  his  thoughts ;  and 
let  him  return  unto  the  Lord,  and  he  will  have  mercy 
upon  him ;  and  to  our  God,  for  he  will  abundantly 
pardon.  For  my  thoughts  are  not  your  thoughts, 
neither  are  your  ways  my  ways,  saith  the  Lord. 
For  as  the  heavens  are  higher  than  the  earth,  so  are 
my  ways  higher  than  your  ways,  and  my  thoughts 
than  your  thoughts." 

May  his  goodness  lead  you  to  repentance.  May 
the  exceeding  riches  of  his  grace  encourage  your  ap- 
plication to  him.  0  guard  against  despair.  The 
gate  of  life  stands  open,  but  despair  shuts  it,  locks  it, 
and  throws  the  ke}^  into  the  bottomless  pit.  De- 
spair, by  making  us  believe  that  means  are  useless, 
keeps  us  from  using  them  ;  and  thus  oar  recovery  is 
rendered  impossible,  because  deemed  unattainable. 
Hope  is  the  source  of  all  exertion.  Hope  melts  me. 
Hope  draws  me,  draws  me  to  his  feet. — 

Should  worlds  conspire  to  drive  me  tlience, 
Moveless  and  firm  this  heart  shall  lie; 

Resolved,  for  that's  my  last  defence, 
If  1  must  perish,  there  to  die. 


THE   PENITENT   SINNER,  185 

Finally,  We  learn  from  it  that  our  Oratitude  will 
he  influenced  hy  a  sense  of  our  obligations. 

This  our  Saviour  brings  Simon  to  acknowledge. 
"  There  was  a  certain  creditor  who  had  two  debtors  : 
the  one  owed  five  hundred  pence,  and  the  other  fifty. 
And  when  they  had  nothing  to  pay,  he  frankly  forgave 
them  both.  Tell  me,  therefore,  which  of  them  will 
love  him  most  ?  Simon  answered  and  said,  I  suppose 
that  he,  to  whom  he  forgave  most.  And  he  said  unto 
him,  Thou  hast  rightly  judged,"  By  this  principle 
he  accounts  for  the  indifference  of  the  Pharisee,  and 
the  zeal  of  the  woman,  "  I  entered  into  thine  house, 
thou  gavest  me  no  water  for  my  feet :  but  she  hath 
washed  my  feet  with  tears,  and  wiped  them  with  the 
hairs  of  her  head.  Thou  gavest  me  no  kiss :  but 
this  woman  since  the  time  I  came  in  hath  not  ceased 
to  kiss  my  feet.  My  head  with  oil  thou  didst  not 
anoint ;  but  this  woman  hath  anointed  my  feet  with 
ointment.  Wherefore  I  say  unto  thee.  Her  sins, 
which  are  many,  are  forgiven ;  for  she  loved  much," 
Not  meaning  that  her  love  was  the  cause  of  the 
pardon,  but  the  consequence.  As  if  he  had  said, 
"  She  would  not  have  felt  such  ardor,  and  displayed 
such  devotedness,  had  she  not  been  sensible  how 
much  she  was  indebted  to  my  goodness,"  "  But  to 
whom  little  is  forgiven,  the  same  loveth  little,"  A 
slight  acknowledgment  will  be  deemed  sufficient  for  a 
trifling  fovor. 

Why  arc  many  so  cold  and  lifeless  in  their  regards 
to  the  Redeemer  of  Sinners  ?  They  are  hardly  con- 
vinced that  they  are  sinners.  In  reality  there  are 
no  little  offenders.     But  many  suppose  their  offences 


186  LECTURE  XII. 

to  be  small,  especially  when  thej  compare  themselves 
with  viler  characters.  Now  in  proportion  as  we  view 
ourselves  to  be  innocent,  shall  we  feel  our  need  of 
divine  grace  diminished.  If  we  imagine  we  can 
make  any  amends  to  the  law  we  have  transgressed, 
by  our  repentance  and  reformation,  so  much  we  shall 
detract  from  the  obligation  we  are  under  to  the  aton- 
ing sacrifice  of  Christ,  If  we  can  establish  a  right- 
eousness of  our  own,  we  shall  not  submit  ourselves  to 
the  righteousness  which  is  of  God ;  nor,  of  course, 
be  thankful  for  its  provision  and  imputation.  "  The 
whole  need  not  a  physician,  but  they  that  are  sick ;" 
and  they  who  feel  themselves  most  attached  to  him, 
and  who  think  they  can  never  say  enough  in  his 
praise,  are  not  those  whom  he  has  saved  from  an 
ordinary  pain  or  infirmity,  but  those  who  have  been 
rescued  by^  him  from  the  most  desperate  malady,  and 
from  the  jaws  of  death. 

Here,  then,  we  see  of  what  importance  it  is  to 
entertain  proper  views  of  the  fall,  of  the  evil  of  sin, 
of  the  depravity  of  our  nature,  and  of  the  misery  we 
have  deserved.  These  views  are  often*  censured  as 
gloomy  and  injurious  ;  but  it  would  be  easy  to  prove 
not  only  how  true  they  are,  but  how  important  they 
are,  even  on  a  practical  account,  both  to  awaken  the 
conscience  to  seek  pardon,  and  also  to  excite  to  grati- 
tude and  obedience  when  it  is  attained. 

It  must  be  admitted  that  there  are  degrees  in  sin. 
Our  Saviour  compares  some  sins  to  motes,  and  others 
to  beams ;  some  to  gnats,  and  others  to  camels.  He 
here  allows  that  one  contracts  a  larger  debt  than 
another;  and  represents  Ihat  he  who  has  had  a  debt 


THE   PENITENT  SINNER.  187 

of  five  hundred  pence  remitted,  should  feel  more  than 
the  man  who  has  had  a  debt  of  fifty  pence.  He  who  has 
been  the  greatest  sinner  should  be  the  greatest  saint. 

But  here  I  would  remark  two  things. 

First,  The  greatest  sinners  are  not  always  the 
grossest.  Sin  is  to  be  judged  of  by  its  aggravations ; 
and  its  aggravations  arise  from  the  convictions  and 
cautions,  the  means  and  motives  which  we  have  neg- 
lected and  contemned.  Perhaps  some  of  the  guiltiest 
individuals  in  our  world  are  those  who  are  decent 
in  their  conduct,  but  have  enjoyed  all  the  means  of 
grace  from  their  infancy,  and  yet  have  been  insensible 
under  them ;  who  have  constantly  worshipped  God, 
but  have  mocked  him  with  a  solemn  sound  upon  a 
thoughtless  tongue ;  who  have  heard  the  Avords  of 
eternal  life,  and  trampled  them  under  foot. 

Secondly,  All  those  who  are  taught  of  God  see 
enough  in  themselves  to  make  them  admire  the  free- 
ness  and  fulness  of  that  grace  which  has  saved  them. 
They  have  seen  only  the  lives  of  others ;  but  as  to 
themselves,  they  have  looked  into  their  own  hearts, 
and  have  found  them  to  be  "  deceitful  above  all 
things,  and  desperately  wicked."  The}-  cannot  judge 
the  motives  of  others,  but  they  have  examined  their 
own.  They  knoAV  not  what  excuses  otliers  may  be 
able  to  plead,  while  the}-  acknowledge  that  they  have 
no  cloak  for  their  sin.  They  compare  themselves 
with  .that,  law,  the  spirituality  of  which  they  are  now 
enlightened  to  see.  What  wonder,  therefore,  that,  if 
less  vicious  than  others,  they  sliould  yet  see  them- 
selves to  be  more  sinful ;  and,  in  proportion  as  they 


188  LECTURE   XII. 

liope  in  his  mercy,  ask,  with  an  emphasis  peculiar  to 
themselves,  "  What  shall  I  render  unto  the  Lord  for 
all  his  benefits  towards  me  ?"  "  Lord  what  wilt  thou 
have  me  to  do  ?" 

Gi'eat  King  of  Grace,  my  heart  subdue ; 
I  would  be  led  in  triumph  too, 
A  willing  captive  to  my  Lord, 
And  sing  the  victories  of  his  word. 


LECTURE  XIII. 

THE    WOMAN    OF    SAMARIA. 

PART  I. 

There  cometh  a  woman  of  Samaria  to  draw  water :  Jesus  saith  unto 
her,  Give  me  to  drink. — John,  iv.  7. 

It  is  very  pleasant  and  profitable  to  follow  our  Lord 
and  Saviour  in  his  career  of  mercy :  to  contemplate 
his  power  under  the  direction  of  his  goodness;  to 
behold  him  feeding  a  hungry  multitude  upon  the 
ground,  opening  the  eyes  of  the  blind,  causing  the  deaf 
to  hear  and  the  dumb  to  speak;  here,  raising  from 
the  grave  a  dead  brother,  and  restoring  him  to  his 
weeping  sisters  ;  and  there,  calling  back  from  the  dead 
an  only  son,  and  delivering  him  to  his  widowed  mother. 
Andyet,  if  we  are  like-minded  with  angels,  who  "rejoice 
over  one  sinner  that  repenteth,"  we  shall  feel  ourselves 
still  more  strongly  and  delightfully  attracted  to  the 
contemplation  of  the  wonders  of  divine  grace,  in  which 
we  behold  him  accomplishing  sjDiritual  cures,  quicken- 
ing those  "  who  were  dead  in  trespasses  and  sins,"  and 
from  the  ruins  of  the  fall  producing  "  eternal  excel- 
lencies, the  joy  of  many  generations." 


190  LECTURE   XIII. 

We  now  enter  on  a  passage  of  sacred  history, 
recorded  with  singular  fulness  and  minuteness.  It 
relates  the  conversion  of  a  woman,  previously  vile  and 
infamous ;  and  whose  change,  no  less  remarkable  than 
divine,  serves  to  verify  and  illustrate  the  language  of 
Isaiah  ;  "  Instead  of  the  thorn  shall  come  up  the  fir 
tree,  and  instead  of  the  brier  shall  come  up  the  mj^rtle 
tree :  and  it  shall  be  to  the  Lord  for  a  name,  for  an 
everlasting  sign  that  shall  not  be  cut  off." 

Our  Lord  was  now  journeying,  to  escape  the  envy 
and  malice  of  the  Pharisees ;  for  "  his  hour  was  not 
yet  come ;"  and  he  would  give  us  an  example  of  his 
own  doctrine,  "  when  they  persecute  you  in  one  city, 
flee  ye  unto  another."  We  may  change  our  residence, 
though  we  must  never  change  our  religion.  We  are 
not  called  to  suffer,  when  we  may  avoid  it  without  sin. 
Corn-age  is  not  rashness,  but  wise  and  useful  firmness 
and  resolution. 

In  going  from  Judea  into  Galilee,  Samaria  lay  in 
the  direction  of  his  road ;  it  was  therefore  necessary 
for  him  to  pass  through  it.  He  soon  reached  one  of 
their  cities,  here  called  Sychar,  but  formerly,  Sychem, 
or  Shechem.  The  place  is  often  mentioned  in  the 
Scriptures.  Here  Joshua  assembled  the  tribes  of  Israel 
before  his  death,  and  made  his  solemn  appeal.  Here 
Dinah  roved,  and  by  her  folly  occasioned  the  destruc- 
tion of  the  inhabitants.  Very  near  it  was  the  parcel 
of  ground  which  Jacob  gave  to  his  son  Joseph.  Here 
also  was  Jacob's  well ;  a  well  which  he  probably  digged, 
but  certainly  made  use  of 

As  people  are  always  struck  with  antiquity,  this 
well  must  have  been  an  object  of  great  curiosity,  and 


THE    WOMAN   OF   SAMARIA.  191 

would  have  awakened  many  reflections  in  the  mind  of 
an  intelligent  traveller.  How  many  empires  had  risen 
and  fallen  in  succession,  while  this  fountain  had  re- 
mained the  same.  How  many  generations  were  now 
mouldered  to  dust,  Avho  had  been  refreshed  by  its 
cooling  supplies.  Though  every  production  here  is 
doomed  to  perish,  yet  many  things,  compared  with 
man,  are  durable  and  permanent.  Cultivation  rapidly 
passes  from  hand  to  hand,  but  the  earth  abideth  for 
ever.  A  man  plants  a  tree,  his  sons  soon  behold  it 
growing  towards  maturity,  and  some  of  their  remote 
descendants  may  see  it  begin  to  wither  and  decay. 
But  "  what  is  our  life  ?  A  vapor,  that  appeareth  for 
a  little  time,  and  then  vanisheth  away." 

"We  are  prone  to  overrate  some  things,  and  to  over- 
look others.  Many  achievements  which  once  drew 
the  attention  and  admiration  of  thousands,  and  which 
had  occasioned  an  enormous  expenditure  of  wealth  and 
labor,  were  of  little  importance  or  utility  compared 
with  this  homely  well,  which  a  few  rude  hands  had 
digged,  and  which  was  destined  to  survive  them  all. 
But  the  event,  which  reflects  the  highest  honor  upon 
it,  and  which  will  render  it  interesting,  not  only  to 
the  end  of  time,  but  through  all  eternity,  was  yet  to 
come.  It  was  to  be  dignified  with  the  presence  of 
such  a  visitor  as,  in  the  course  of  two  thousand  years, 
had  never  approached  it  before.  It  was  to  afibrd  rest 
and  refreshpient  to  the  Lord  of  life  and  glory.  And  \ 
it  was  to  witness  the  conversion  of  one  poor  sinner,  \ 
who  by  her  testimony  would  be  the  means  of  con- 
verting numbers  more.  ^ 

"  Jesus  being  wearied  with   his  journey,  sat  thus 


192  LECTURE   XIII. 

on  the  well."  His  languor  and  fatigue  will  not  appear 
at  all  wonderful,  when  we  consider  three  thina-s. 

First^  That  he  was  truly,  though  not  only,  a  man. 
"The  Word  was  made  flesh."  He  was  therefore  a 
partaker  of  all  the  infirmities  of  human  nature.  He 
feared ;  he  was  hungry  and  thirsty  ;  he  was  susceptible 
of  lassitude,  and  required  repose  to  renew  his  strength. 

Secondly^  The  manner  of  his  travelling :  for  as  "  he 
went  about  doing  good,"  so  he  did  this  on  foot.  We 
read  only  once  of  his  riding;  and  that  was  on  a 
borrowed  beast,  "  an  ass,  and  a  colt  the  foal  of  an  ass." 

Thirdly^  The  season :  it  was  the  very  heat  of  the 
day;  being  high  noon.  The  Evangelist  expressly 
remarks  that  "  it  was  about  the  sixth  hour," 

But  had  he  reallj^  no  more  in  view,  by  pausing  and 
reposing  here,  than  bodily  ease  and  refreshment? 
Yes;  here  the  good  shepherd  was  searching  for  a 
strayed  sheep ;  and  he  knew  where  to  find  it,  and 
how  to  bring  it  into  his  fold.  He  was  here  to  ex- 
emplify words  which  he  had  uttered  prophetically  ages 
before  ;  "I  am  sought  of  them  that  asked  not  for  me ; 
I  am  found  of  them  that  sought  me  not :  I  said, 
Behold  me,  behold  me,  unto  a  nation  that  was  not 
called  by  my  name."  Here  he  was  to  prove  that  his 
mercy  is  preventing,  as  well  as  free  ;  and  that  how- 
ever far  we  go  back,  we  shall  always  find  him  there 
previousl}^,  waiting  to  be  gracious,  and  saying,  "  Come, 
for  all  things  are  now  ready."  Here  he  was  to  show 
us  what  great  events  spring  out  of  apparently  little 
and  trifling  circumstances  ;  because  he  is  the  master 
of  circumstances,  appoints  them,  disposes  them,  and 
renders  them  effective. 


THE   WOMAN   OF  SAMAEIA.  193 

All   was  casual   as   to   tlie   woman   herself.      Sh' 
dreamed   of  nothing   more  than  returning  with  he 
pitcher  of  water.     But  our  Lord  saw  the  end  froi 
the  beginning ;    and  beheld  her  returning,  possessc 
of  heavenly  treasure,  a  rejoicing  Christian,  a  herald  < 
salvation. 

Though  this  woman  was  a  sinner,  her  comi- 
forth  to  draw  water  herself,  was  commendable  ;  a 
there  are  some  who  have  even  taken  advantage  of 
this  to  remark,  that  though  "  the  gifts  and  calling  of 
God"  are  as  much  without  desert  as  they  are  "  with- 
out repentance,"  yet  he  has  often  conferred  them  in 
such  a  way  as  to  countenance  and  encourage  dili- 
gence and  industry.  It  is  the  devil  that  meets  with 
us  when  we  are  idle.  The  angel  of  the  Lord 
appeared  to  the  shepherds  while  they  were  keeping 
watch  over  their  flocks  by  night.  Matthew  was 
called  at  the  receipt  of  custom.  Peter,  and  Andrew, 
his  brother,  were  fishing ;  James  the  son  of  Zebedee, 
and  John,  his  brother,  were  mending  their  nets,  when 
called  by  the  Saviour.  Elisha  was  ploughing  when 
Elijah  cast  his  mantle  upon  him,  and  said,  "  Follow 
me."  Saul  was  seeking  his  father's  asses  when  he 
met  with  Samuel,  who  anointed  him  king  over  Israel. 
Eebekah,  Rachel,  and  Zi|3porah,  all  met  with  husbands, 
good  husbands,  extraordinary  husbands,  at  the  well's 
mouth,  bearing  their  pitchers.*  But  the  woman  of 
Samaria  finds  there,  "  the  chief  among  ten  thousand," 
the  "  altogether  lovely,"  the  "  Lord  of  all ;"  and  ob- 
tains "  the  unsearchable  riches  of  Christ." 

Biit  let  us  see  how  our  Saviour  gains  this  woman ; 
for  "  he  that  winneth  souls  is  wise."     I  love  to  con- 

9 


194  LECTURE   XIII. 

template  his  agency  in  the  kingdom  of  nature ;  to 
follow  the  windings  of  a  river  ;  to  stand  in  a  field  of 
corn ;  to  walk  in  a  garden ;  to  see  him  making  his 
sun  to  rise,  and  his  rain  to  descend ;  bringing  forth 
the  beauties  of  spring,  and  the  treasures  of  summer ; 
doing  everything,  and  yet  seeming  to  do  nothing ; 
doing  all  things,  and  doing  all  things  well. 

But,  Oh !  to  attend  him  when  he  goes  to  get 
possession  of  a  soul !  He  knows  his  aim.  He  is  sure 
of  his  end.  See  with  what  calmness  and  self-possess- 
ion he  moves.  He  is  doing  a  great  work,  but  with- 
out effort,  without  noise.  Here  is  no  strong  wind 
rending  the  mountains,  no  earthquake,  no  fire ; 
but  "  a  still  small  voice ;"  all  is  natural,  yet  di- 
^dne. 

How  favorable .  the  season  !  "his  disciples  were 
gone  away  into  the  city,  to  buy  meat."  How  un- 
suitable would  company  have  been  in  a  case  like  this. 
There  is  business  that  can  only  be  transacted  between 
God  and  the  soul.  How  often  does  religion  take  its 
rise  from  solitude.  How  seldom  does  the  Saviour 
reveal  himself  in  a  crowd.  Creatures  die ;  friends 
withdraw ;  sickness  sends  us  in  from  the  world,  and 
lays  us  upon  a  bed  of  languishing — whatever  be  the 
cause — how  often,  in  the  first  interview,  do  we  meet 
alone,  and  feel  a  heart's  bitterness  known  only  to 
ourselves,  and  a  joy  that  strangers  intermeddle  not 
with. 

How  easy,  how  simple  the  circumstances  that 
commenced  the  transactions  here !  An  application 
for  a  draught  of  water,  really  necessary  to  quench 
his  thirst,  was  designed  to  engage  her  in  a  conver- 


THE   WOMAX   OF  SAMARIA.  195 

sation,  whicli,  rising  from  things  seen  and  tem- 
poral, should  instruct  her  in  those  things  that 
are  not  seen,  and  eternal.  For  when  he  asks,  it 
is  with  a  view  to  give,  rather  than  to  receive.  He 
requires  oui*  hearts ;  but  it  is  to  enlighten  them, 
to  renew  them,  to  give  them  rest.  He  could  dis- 
pense with  our  services ;  but  he  demands  them  for 
our  good,  to  improve  us,  and  to  honor  us.  He  has 
a  right  to  exact,  but  he  condescends  to  beg ;  and 
this  is  to  try  our  dispositions,  and  to  insure  our 
reward.  Hence  he  conceals  himself  in  events,  in 
circumstances,  in  characters.  We  are  not  aware  that 
in  supporting  such  a  cause,  that  in  relieving  such  a 
distressed  individual,  we  are  succoring  him.  Did  he 
appear  in  his  sovereignty  and  glory,  we  could  not 
refuse  ;  and  our  love  to  the  Gospel,  or  our  love  to  our 
neighbor,  could  not  be  known.  And  yet  he  will 
say  hereafter ;  "  /  was  thirsty  and  ye  gave  me  drink  ; 
for  inasmuch  as  ye  "did  it  unto  one  of  the  least  of 
these  my  brethren,  ye  did  it  unto  me." 

The  woman,  perceiving  by  his  dress,  or  by  his 
dialect,  that  her  petitioner  was  not  one  of  her  own 
nation,  answers,  "  How  is  it  that  thou,  being  a  Jew, 
askest  drink  of  me,  who  am  a  woman  of  Samaria  ? 
for  the  Jews  have  no  dealings  with  the  Samaritans." 
It  is  unnecessary  to  dwell  on  the  causes  of  this 
aversion  in  the  Jews  to  the  Samaritans  ;  such  as  their 
early  mixture  of  idolatry  and  superstition  ;  the  injuri- 
ous manner  in  which  they  had  treated  the  Jews, 
after  the  return  from  the  Babylonish  captivity  ;  their 
profaning  the  priesthood,  and  worshipping  the  golden 
calves ;  and  especially  their  building  a  temple  which 


196  LECTUEE   XIII. 

they  made  the  centre  of  their  worship,  in  opposition 
to  the  temple  at  Jerusalem ;  and  the  infamous  offer 
which  they  made  to  Antiochus,  of  dedicating  that 
temple  to  Jupiter,  and  admitting  the  rites  of  his 
pagan  worship,  at  a  time  when  the  Jews  were  suffer- 
ing so  much  in  defence  of  their  religion. 

But  it  must  have  been  a  curious  sight  to  have  seen 
a  Jew  and  a  Samaritan  meeting  together  in  a  narrow 
passage,  each  hissing  "  Touch  me  not ;  stand  by  thy- 
self; come  not  near  me  ;  I  am  holier  than  thou." 

There  have  been  many  too  much  like  them  in  all 
ages.  And  we  may  observe,  that  quarrels  about  religion 
are  generally  the  most  rancorous,  because  the  passions 
are  here  urged  on  by  principle ;  and  men  imagine  that 
by  their  fierce  enmity,  they  do  Grod  service.  And  we 
often  see  that  those  sects  and  communities  which  have 
many  points  of  resemblance,  are  more  hostile  to  each 
other  than  those  which  differ  in  everything.  But,  on 
whichever  side  the  truth  may  be,  when  zeal  forbids 
the  of&ces  of  civility  and  charity,  we  may  be  sure  it  is 
"the  wrath  of  man,"  that  "  worketh  not  the  righteous- 
ness of  God ;"  and  if  it  be  fire,  it  is  not  taken  from 
God's  altar,  but  "  it  is  set  on  fire  of  hell." 

Knowing  the  disposition  of  the  Jews,  this  woman 
supposed  that  our  Saviour  was  like  them.  This  was 
natural ;  and  we  see  how  prone  all  are  to  deal  in 
general  suspicions  and  reflections ;  not  recollecting 
that  general  reflections  arfe  commonly  unjust ;  that  in 
all  professions,  and  in  all  bodies  of  men,  there  are  some 
worthy  exceptions ;  that  there  may  be  found  even  in 
religious  denominations  which  we  are  compelled  to 
censure,  some  detained  there  who  are  wiser  than  their 


THE  WOMAN  OF  SAMARIA.  197 

teachers,  and  better  tlian  their  principles.  Nothing 
can  be  worse,  as  a  system,  than  Popery,  yet  there  have 
been  very  good  men  in  the  Romish  church. 

Our  Saviour  does  not  impatiently  reject  her ;  he 
does  not  expressly  answer  her  question  ;  he  does  not 
renew  his  application ;  but  he  kindly  insinuates  that 
she  had  an  invaluable  opportunity  afforded  her,  and 
that  if  wise,  she  would  make  a  proper  use  of  it.  "  He 
answered  and  said  unto  her.  If  thou  knewest  the  gift 
of  God,  and  who  it  is  that  saith  to  thee,  Give  me  to 
drink ;  thou  wouldest  have  asked  of  him,  and  he  would 
have  given  thee  living  water."  "What  a  mass  of 
heavenly  intelligence  does  this  answer  contain. 

It  teaches  us,  Wliat  he  is  in  himself ;  "  The  gift 
of  God ;"  by  way  of  emphasis  and  distinction ;  an 
"  unspeakable  gift;"  a  gift,  the  value  of  which  neither 
the  tongues  of  men,  nor  of  angels,  can  express ;  an 
infinite  demonstration  of  divine  love ;  perfectly  adapted 
to  our  wants,  and  fully  adequate  to  their  relief;  a  gift 
insuring  and  containing  every  other ;  for  "  He  that 
spared  not  his  own  son,  but  delivered  him  up  for  us 
all,  how  shall  he  not  with  him  also  freely  give  us  all 
things  ?"  "  It  pleased  the  Father  that  in  him  should 
all  fulness  dwell ;"  and  of  his  fulness  are  we  to 
receive,  and  grace  for  grace." 

.  It  teaches  us,  What  he  has  to  bestow ;  "  living 
water ;"  the  graces  and  comforts  of  the  Holy  Ghost ; 
all  spiritual  influences  and  blessings  ;  everything  that 
can  purify  and  refresh  the  soul. 

It  teaches  us,  How  we  are  to  obtain  this  blessedness 
of  him.  We  must  ask :  nothing  less  is  required, 
nothing  more.     This  discovers  our  valuation  of  the 


198  LECTURE   XIII. 

mercy ;  endears  it ;  prepares  us  for  the  reception  of 
it ;  receives  it  by  promise.  "  Blessed  are  they  who 
do  hunger  and  thirst  after  righteousness,  for  they 
shall  be  filled."  "  The  Lord  is  nigh  unto  all  them 
that  call  upon  him,  to  all  that  call  upon  him  in  truth.' 
No  instance  can  be  found  of  a  soul  having  been 
repulsed,  who  addressed  him.  He  never  "  said  unto 
the  seed  of  Jacob,  Seek  ye  me  in  vain." 

It  teaches  us.  The  reason  why  men  do  not  apply  to 
him.  It  is  because  they  do  not  know  him.  "  If 
thou  knewest  the  gift  of  God,  and  who  it  is  that  saith 
to  thee,  Give  me  to  drink  ;  thou  wouldest  have  asked 
of  him."  Hence  we  see  why  ignorance  is  so  injuri- 
ous. Hence  it  is  said,  "  My  people"  are  destroyed  for 
lack  of  knoAvledge."  "  These  things  will  they  do,  be- 
cause they  have  not  known  the  Father,  nor  me."  "  If 
thou  hadst  known,  even  thou,  at  least  in  this  thy  day, 
the  things  which  belong  unto  thy  peace !  but  now 
they  are  hid  from  thine  eyes."  And  thus  the  Gen- 
tiles are  said  to  be  "  alienated  from  the  life  of  God, 
through  the  ignorance  that  is  in  them,  having  the 
understanding  darkened,  and  because  of  the  blindness 
of  their  heart:"  and  "  the  god  of  this  world"  is  said 
to  have  "blinded  the  minds  of  them  who  believe  not, 
lest  the  light  of  the  glorious  Gospel  of  Christ,  who  is 
the  image  of  God,  should  shine  unto  them." 
.  It  is  in  religion  as  it  is  in  nature,  the  understand- 
ing sways  the  will  and  the  affections.  "  Wisdom  is 
the  principal  thing  ;"  therefore  we  are  to  "get  wis- 
dom, and  with  all  our  getting  to  get  understanding." 
The  Apostle  prays  for  the  Ephesians,  "  That  the  God 
of  our  Lord  Jesus  Christ,  the  Father  of  glory,  may 


THE   WOMAN   OF   SAMARIA.  199 

give  unto  vou  the  spirit  of  wisdom  and  revelation  in 
tlie  knowledge  of  him  :  the  eyes  of  your  understand- 
ing being  enlightened;  that  ye  may  know  what  is 
the  hope  of  his  calling."  Till  we  see  the  evil  of  sin, 
we  sball  never  abhor  it,  and  mourn  over  it.  Till  we 
know  Christ,  we  cannot  desire  liim,  depend  upon  him, 
apply  to  him,  rejoice  in  him.  Till  we  know  him,  we 
c:ui  know  nothing,  feel  nothing,  possess  nothing, 
enjoy  nothing. 

And  hence  we  see  the  difference  between  this 
woman  and  blind  Bartimeus,  on  a  similar  occasion. 
Bartimeus  was  sitting  by  the  wayside  begging,  when 
Jesus  was  passing  by — but  he  knew  that  it  was  Jesus  ; 
and  therefore  he  cried,  "Jesus,  thou  Son  of  David, 
have  mercy  on  me."  The  multitude  rebuked  him, 
but  he  cried  so  much  the  more :  "  I  can  beg  alms 
of  others,  but  they  cannot  give  me  ejes.  O  help 
me  to  seek,  and  do  not  hinder  me.  This  is  my 
opportunity.  He  may  never  pass  this  way  again. 
Jesus,  thou  Son  of  David,  have  mercy  on  me ! 
Lord,  that  I  may  receive  my  sight !"  "  And  immedi- 
ately he  received  his  sight,  and  followed  Jesus  in  the 
way." 

But  this  woman  stands  trifling,  or  cavilling  about 
some  dispute,  or  schism,  between  her  and  her  neigh- 
bors ;  and  neglects  the  prize  put  into  her  hands, 
because  she  does  not  understand  it.  She  knew  not 
the  day  of  her  visitation.  She  had  no  suspicion  that 
our  Lord  was  anything  more  than  he  appeared.  She 
took  him  for  a  poor  Jew,  travelling  this  way,  tired, 
and  asking  refreshment ;  not  knowing  that  he  was 
the  Son  of  God,"  who  had  come  down  from  heaven  to 


200  LECTURE  XIII. 

save  perishing  sinners,  and  had  life  and  blessedness 
to  bestow.  Nothing  was  further  from  her  thoughts 
than  that  "God  had  so  loved  the  world,  as  to  give 
his  only  begotten  Son,  that  whosoever  believeth  in 
him  should  not  perish,  but  have  everlasting  life." 
Hence,  nothing  like  prayer  proceeded  out  of  her 
mouth. 

"  The  natural  man  receiveth  not  the  things  of  the 
Spirit  of  God;  for  they  are  foohshness  unto  him: 
neither  can  he  know  them,  because  they  are  spiritually 
discerned."  When  our  Saviour  had  said  to  Nicodemus, 
"  Except  a  man  be  born  again,  he  cannot  see  the 
kingdom  of  God  ;"  Nicodemus,  taking  naturally  what 
our  Saviour  intended  spiritually,  "saith  unto  him, 
How  can  a  man  be  born  when  he  is  old?  can  he 
enter  the  second  time  into  his  mother's  womb,  and 
be  born  ?"  It  was  the  same  with  this  woman ;  for, 
taking  literally  what  he  intended  figuratively,  she  is 
at  a  loss  to  conceive  how  it  could  be  possible  for  him 
to  make  good  his  promise  of  giving  her  living  water, 
provided  she  had  asked  him.  Thou  canst  not  fetch 
it  from  this  well,  for  "  thou  hast  nothing  to  draw  with, 
and  the  well  is  deep."  Neither  canst  thou  bring 
water  superior  to  this  from  any  other  place  :  "  Art  thou 
greater  than  our  father  Jacob,  who  gave  us  the  well, 
and  drank  thereof  himself,  and  his  children,  and  his 
cattle  ?"  What  spring  dost  thou  command  ?  "  Whence 
then  hast  thou  that  living  ^vater  ?" 

To  this  our  Saviour  replies  in  language,  not  alto- 
gether figurative  as  before,  but  suited  to  lead  her 
forwards  by  degrees.  "  Whosever  drinketh  of  this 
water  shall  thirst  again  :  but  whosoever  drinketh  of 


THE    WOMAN    OF    SAMARIA.  201 

the  water  that  I  shall  give  him  shall  never  thirst;  but 
the  water  that  I  shall  give  him  shall  be  in  him  a  well 
of  water  springing  np  into  everlasting  life."  Here  is 
the  difference  between  the  water  of  this  well,  and 
that  of  which  I  speak.  This  water  is  good  and 
refreshing  in  its  kind  ;  it  removes  thirst;  but  not  for- 
ever; the  thirst  returns:  it  does  not  give  constant 
satisfaction;  but  mine  does.  When  a.man  has  once 
obtained  this,  it  will  be  found  a  never-failing  principle ; 
it  will  continue  (such  is  the  tendency  and  effusion  of 
it)  till  it  issues  in  a  state  of  everlasting  enjoyment  in 
another  world. 

What  our  Lord  here  says  of  the  water  of  Sychar's 
well  may  be  applied  to  everything  earthly.  There  is 
no  true  satisfaction  to  be  found  in  this  world.  "  He 
that  drinketh  of  this  water  shall  thirst  again."  Every 
man  desires  happiness.  This  is  his  aim  in  every  pur- 
suit. It  is  not  money,  it  is  not  honor,  that  he  seeks 
after ;  but  satisfaction  by  their  means.  Sin  has  not 
destroyed  the  natural  capacity  of  the  soul  for  happi- 
ness, but  diverted  it  from  the  only  object  which  is  suffi- 
cient to  render  it  happy  ;  so  that  now,  detached  from 
his  only  centre  and  portion,  he  walks  up  and  down  in 
the  world,  destitute,  afflicted,  tormented  ;  seeking  rest, 
and  finding  none.  "  The  eye  is  not  satisfied  with  see- 
ing, nor  the  ear  filled  with  hearing."  He  has  seldom 
enough  of  these  things  in  quantity  ;  but  in  quality 
there  is  always  a  deficiency.  It  is  not  in  their  2:)ower 
to  fill  the  soul ;  they  were  never  designed  for  this 
purpose ;  and  if  you  look  for  that  in  them  which  God 
never  intended  them  to  afford,  you  are  seeking  the 
living  among  the  dead  ;  and  you  resemble  a  man,  who 

9* 


202  LECTURE  XIII. 

is  running  up  and  down  in  a  dry  place  to  find  water, 
and  increases  his  thirst,  both  by  the  labor  and  the 
disappointment. 

But  must  he  always  go  on,  asking,  "  Who  will  show 
me  any  good?"  Will  no  one  direct  him  to  a  fountain 
of  living  waters?  The  Saviour  cries,  "If  any  man 
thirst,  let  him  come  unto  me,  and  drink."  "  He  that 
Cometh  to  me  shall  never  hunger ;  and  he  that  believeth 
on  me  shall  never  thirst."  Yes !  Satisfaction  is  attaia- 
able,  even  in  this  world.  What  else  mean  these  de- 
lightful expressions?  "  The  Lord  will  satisfy  thy  soul 
in  drought."  "  I  will  abundantly  bless  her  provision : 
I  will  satisfy  her  poor  with  bread."  "He  satisfieth 
the  longing  soul,  and  fiUeth  the  hungry  soul  with  good- 
ness." "  They  shall  be  abundantly  satisfied  with  the 
fatness  of  thy  house ;  and  thou  shale  make  them  drink 
of  the  river  of  thy  pleasures."  "  My  soul  shall  be 
satisfied  as  with  marrow  and  fatness ;  and  my  mouth 
shall  praise  thee  with  joyful  lips." 

Hence  the  Christian  can  say,  I  have  found  what  I 
was  once  seeking  after  in  vain.  I  am  no  longer  at 
a  loss  where  to  get  rest  or  happiness.  I  have  tried 
this  water,  of  which  the  Saviour  speaks ;  and  I  find 
it  can  satisfy.  I  want  nothing  more.  It  has  weaned 
me  from  the  world  ;  and  I  no  longer  need  prohibitions 
to  keep  me  from  its  vanities  and  dissipations : 

My  heart  is  satisfied  at  home; 
The  Lord  my  portion  is. 

It  has  also  enabled  me  to  acquiesce  in  the  will  of 
Providence,  with  regard  to  my  temporal  concerns; 
"  for  I  have  learned,  in  whatsoever  state  I  am,  there- 


THE  WOMAJSr   OF  SAMAKIA.  203 

•with  to  be  content.  I  know  both  how  to  be  abased, 
and  I  know  how  to  abound ;  everywhere  and  in  all 
things  I  am  instructed  both  to  be  full  and  to  be  hungry, 
both  to  abound  and  to  suffer  need.  I  can  do  all  things 
through  Christ  who  strengtheneth  me." 

He  has  now  a  source  of  happiness  independent  of 
the  body  and  its  diseases,  the  world  and  its  vicissi- 
tudes, death  and  its  triumphs :  for  it  is  perpetual ; 
and  permanency  adds  bliss  to  bliss.  He  can  now  say, 
"  I  am  persuaded,  that  neither  death,  nor  life,  nor 
angels,  nor  principalities,  nor  powers,  nor  things  pres- 
ent, nor  things  to  come,  nor  height,  nor  depth,  nor 
any  other  creature,  shall  be  able  to  separate  us  from 
the  love  of  God,  which  is  in  Christ  Jesus  our  Lord." 

They  are  "born  of  incorruptible  seed,  which  liveth 
and  abideth  forever."  This  water  is  in  them ;  not  a 
pool,  not  a  reservoir,  but  a  well ;  ever  sending  forth 
streams ;  "  a  well  of  water  springing  up  into  everlasting 
life" — such  is  the  constant  working,  such  is  the  infallible 
issue  of  it.  Heaven  is  in  it,  in  the  principle.  Grace 
and  glory  differ  only  in  the  degree.  Grace  is  glory 
in  the  bud,  and  glory  is  grace  in  the  flower.  Grace 
is  glory  in  the  child,  and  glory  is  grace  in  the  man. 
Grace  is  glory  in  the  dawn,  and  glory  is  grace  in  the 
day. 

Here  then  we  pause ;  reserving  the  remaining 
particulars  for  other  opportunities. 

In  reviewing  what -has  come  under  our  notice,  let 
us  concliide  by  observing ;  How  much  there  is  in  tlie 
Saviour  to  imitate  and  admire. 

Gome,  and  let  us  learn  to  "  be  followers  of  him,  as 
dear   children."     Did  he   make  it  his   business    "  to 


204  LECTURE  XIII. 

seek  and  to  save  that  wbicli  was  lost?  Let  pity 
and  zeal  inspire  us  with  the  same  concern,  and  urge 
us  to  the  same  endeavors.  Did  he  render  his  jour- 
neys, and  even  liis  repose  and  refreshment,  useful  ? 
Let  us  avail  ourselves  of  every  opportunity,  and  of 
every  method,  of  "serving  our  generation,  according 
to  the  will  of  God."  Did  he  who  "  preached 
righteousness  in  the  great  congregation,"  descend  to 
instruct  a  single  individual?  And  did  he  converse 
with  one  who  was  deemed  a  heretic,  and  a  sinner; 
from  whom  a  Pharisee  would  have  turned  away? 
Let  us  remember  the  value  of  one  soul ;  and  abandon 
no  one  to  whom  we  can  have  access.  Did  his  "lips 
drop  as  a  honey -comb;"  and  could  he  wisely  and 
agreeably  introduce  rehgious  conversation  ?  Learn 
the  same  art ;  rise  from  present  and  common  things, 
to  those  which  are  spiritual  and  heavenly.  "  Let  no 
corrupt  communication  proceed  out  of  your  mouth, 
but  that  which  is  good  to  the  use  of  edifying,  that  it 
may  minister  grace  unto  the  hearers."  "  Walk  in 
wisdom  toward  them  that  are  without,  redeeming  the 
time.  Let  your  speech  be  alway  with  grace,  seasoned 
with  salt,  that  ye  may  know  how  ye  ought  to  answer 
every  man." 

But,  Oh !  contemplate  the  character  of  our  Lord 
and  Saviour;  and  see  what  a  diversity  of  properties 
and  excellences  is  to  be  found  in  him.  What  majesty  ! 
what  condescension!  How  poor!  how  rich!  Op- 
pressed with  animal  wants,  and  the  source  of  all 
spiritual  good ;  begging  a  cup  of  cold  water,  and 
promising  eternal  life !  Behold  in  him  everything  that 
can  fix  the  mind ;  everything  that  can  fill  the  heart ; 


THE  WOMAN  OF  SAMARIA.  205 

everything  that  can  raise  our  wonder ;  everything 
that  can  satisfy  our  hope.  But  he  is  beyond  the 
reach  of  representation,  whatever  relations  or  im-ages 
we  employ. 

Nor  eartb,  nor  seas,  nor  sun,  nor  stars. 
Nor  heaven  his  full  resemblance  bears ; 
His  beauties  we  can  never  trace, 
Till  we  behold  him  face  to  face. 


LECTURE  XIV. 

THE    WOMAN    OF    SAMARIA. 

PAET  II. 
JeBus  saith  unto  her,  I  that  speak  unto  thee  am  he. — John,  iv.  26. 

I  AM  not  only  struck  with  the  important  truths  of 
revelation,  but  also  with  the  manner  in  which  they 
are  delivered.  Here  is  nothing  artificial,  nothing 
labored.  Everything  is  natural  and  easy.  Nothing 
appears  to  be  studied,  nothing  designed ;  but  all 
seems  accidentally  to  spring  out  of  circumstances. 
Nothing  can  be  found  like  a  scheme  of  doctrine, 
sy sterna ticallj'  arranged,  as  in  our  "  Bodies  of  Di- 
vinity ;"  but  histories  and  epistles,  facts  and  reflec- 
tions, are  thrown  together  in  a  beautiful  irregularity ; 
and  our  Saviour,  who  spake  as  never  man  spake, 
teaches  us,  by  suffering  us  to  be  with  him  in  the 
house,  and  in  the  road  ;  to  hear  his  discourses  and  his 
remarks ;  and  to  judge,  from  what  he  said  in  particu- 
lar cases,  what  his  sentiments  are  on  all  other  sub- 
jects of  the  same  kind. 

One  of  the  most  remarkable  of  all  our  Saviour's 


THE   WOMAN   OF   SAMARIA.  207 

discourses,  is  the  conversation  he  had  with  the 
woman  of  Samaria.  It  is  pecuharly  interesting, 
whether  we  consider  the  effects  resulting  from  it,  or 
the  topics  on  which  it  turns.  It  commences  from  a 
present  object,  and  takes  occasion,  from  the  water  of 
Sjchar's  well,  to  inform  the  woman  of  that  living 
water  which  Jesus  had  to  communicate ;  infinitely 
superior  in  its  properties  and  use  to  that  which  he 
had  requested.  "  He  said  unto  her.  Whosoever 
drinketh  of  this  water  shall  thirst  again :  but  whoso- 
ever drinketh  of  the  water  that  I  shall  give  hin\ 
shall  never  thirst ;  but  the  water  that  I  shall  give 
him  shall  be  in  him  a  well  of  water  springing  up 
into  everlasting  life." 

This  left  her  mind  in  a  state  which  it  is  not  easy 
to  determine.  She  immediately  exclaimed,  "  Sir, 
give  me  this  water,  that  I  thirst  not,  neither  come 
hither  to  draw."  Did  she  say  this  in  a  way  of  pure 
banter  ?  "  O  this  is  a  thing  indeed  !  It  would  save 
me  a  deal  of  ])ain,  never  more  to  thirst ;  and  a  deal  of 
trouble  never  more  to  draw."  Nothing  is  so  offen- 
sive as  treating  divine  subjects  with  ridicule.  It  does 
not  follow  that  a  thing  is  absurd,  because  it  is  for  the 
time  incomprehensible.  A  good  man  trembles  at 
God's  word.  If,  however,  this  was  the  case  with 
this  woman,  it  would  be  far  more  excusable  in  her 
than  it  would  bo  in  us,  because  she  did  not  possess 
the  same  advantages. 

But  let  us  hope  that  what  she  said  was  not  ill- 
designed,  but  rather  the  language  of  ignorant  won- 
der;' some  impression  having  now  been  made  upon 
her  mind ;  and  that  she  began  to  suspect  that  some- 


208  LECTURE   XIV. 

thing  more  was  intended  than  was  expressed.  This 
seems  to  be  unavoidable,  from  our  Saviour's  having 
connected  the  communication  with  "  everlasting 
lif^." 

But  our  Lord  saw  that  it  was  necessary  to  do 
something  more ;  and,  therefore,  he  immediately  ap- 
plies himself  to  convince  and  alarm  her  conscience. 
And  this  is  the  proper  method  of  dealing  with  sinners. 
It  is  not  likely  that  we  shall  prize  the  physician  while 
we  are  whole ;  or  flee  for  refuge  while  we  think  we 
are  safe.  "  The  full  soul  loath eth  an  honeycomb ; 
but  to  the  hungry  soul  every  bitter  thing  is  sweet." 
A  certain  state  of  mind,  therefore,  is  necessary,  not 
to  recommend  iis  to  Christ,  but  to  recommend  Christ 
to  us ;  and  to  enable  us  to  understand  the  design, 
and  feel  the  importance  of  his  coming,  work,  and 
sufferings. 

And  in  bringing  a  man  to  this  state,  we  may  ob- 
serve that,  commonly,  some  one  particular  sin,  gross 
in  its  nature,  and  to  which  he  has  been  addicted,  is 
charged  home  upon  the  conscience.  But  though  it 
begins,  the  conviction  does  not  end  here ;  and  the 
man  is  soon  led  to  more  general  and  more  spiritual 
views  of  his  own  depravity ;  till  he  discovers  the 
natural  root  of  all  transgression,  which  is  the  heart; 
and  sees  it  to  be  "deceitful  above  all  things,  and 
desperately  wicked." 

But  a  broad  surface  is  not  likely  to  penetrate ;  it 
must  be  pointed  to  enter.  The  indictment  which 
arraigns  this  criminal,  like  every  other,  exhibits  some 
specific  charge ;  and  the  man  exclaims,  "  0  my 
swearing,  my  lying,  my  Sabbath-breaking,  my  prayer- 


THE   WOMAN   OF   SAMARIA.  209 

less  life !"  Thus  Peter  charged  the  Jews  with 
crucifying  the  Lord  of  life  and  glory ;  and  "  they 
were  pricked  in  their  heart,  and  said,  Men  and  breth- 
ren, what  shall  we  do  ?"  Thus  Christ  charged  Saul 
with  the  sin  in  which  he  was  then  engaged ;  "  Why 
persecutest  thou  me  ?"  And  thus  our  Saviour  here 
accuses  this  woman  of  the  sin  in  which  she  was  then 
living.  "  Jesus  saith  unto  her,  Go,  call  thy  husband, 
and  come  hither.  The  woman  answered  and  said, 
I  have  no  husband ;"  wishing  to  impose  upon  our 
Saviour,  as  if  she  had  always  been  single,  or  was 
now  a  widow.  But  out  of  her  own  mouth  he  con- 
demns her :  "  Thou  hast  well  said,  I  have  no  husband ; 
for  thou  hast  had  five  husbands ;  and  he  whom  thou 
now  hast  is  not  thy  husband :  in  that  saidst  thou 
truly."  We  have  no  reason  to  believe  she  had 
buried  so  many  husbands.  It  is  probable  she  had 
eloped  from  some  of  them,  or  by  her  unchaste  carriage 
constrained  them  to  forsake  her.  However  this  may 
be,  she  was  now  living  in  criminal  intercourse  with 
one,  to  whom  she  was  married  unlawfully,  while 
another  was  her  proper  husband ;  or,  which  is  more 
likely,  to  whom  she  was  never  married  at  all.  How 
wise  the  expedient  to  bring  her  sin  to  her  remem- 
brance. How  mild  the  reproof.  How  unanswerable 
the  charge. 

It  is  easy  to  imagine  her  surprise  at  hearing  this 
narrative  of  her  past  and  present  life ;  and  from  a 
stranger  too,  one  whom  she  had  never  seen  before. 
But  whatever  inward  confasion  she  feels,  she  does 
not  attempt  to  deny  the  truth,  or  extenuate  the  guilt ; 
nor  does  she  seem  displeased  with  our  Lord's  freedom. 


210  LECTURE  XIV. 

But  she  exclaims,  "  Sir,  I  perceive  that  thou  art  a 
prophet.  Our  fathers  worshipped  in  this  mountain  ; 
and  ye  say,  that  in  Jerusalem  is  the  place  where  men 
ought  to  worship." 

Two  reasons  may  be  assigned  for  her  proposing 
this  question  so  instantly  and  abruptly.  It  has  been 
supposed,  First,  that  it  was  by  Avay  of  diversion  ; 
that,  confounded  by  the  discovery  Avhich  had  been 
made,  and  fearing  more,  she  dexterously  contrived  in 
this  manner  to  tarn  off  the  conversation  to  something 
more  distant,  and  less  personal.  And  it  is  no  new 
thing  for  persons  to  endeavor  to  keep  convictions 
from  fastening  upon  their  minds,  instead  of  cherishing 
and  strengthening  them.  Felix  said,  "  Go  thy  way 
for  this  time ;  when  I  have  a  convenient  season,  I 
will  call  for  thee."  Some  have  recourse  to  worldly 
dissipations  to  drown  the  voice  of  conscience.  Some 
wretches  drive  away  sorrow  by  drinking.  But  all 
such  expedients  will  be  found  to  fail  in  the  end.  The 
lion  is  only  asleep ;  by  and  by  it  will  rise  and  roar 
with  tenfold  fury.  There  is  but  one  way  of  obtain- 
ing peace :  it  is  not  by  stifling  convictions,  but  by 
suffering  them  to  lead  you  to  Christ,  who  has  said, 
"  Come  unto  me,  all  ye  that  labor  and  are  heavy 
laden,  and  I  will  give  you  rest." 

But  it  has  also  been  supposed,  Secondly,  that  her 
aim  was  to  seize  the  present  moment  to  gain  informa- 
tion as  to  what  was  deemed  important,  and  which 
she  concluded  this  knowing  one  might  afford.  If  so, 
she  is  an  example  worthy  of  imitation ;  and  shows 
us  that  when  we  are  in  the  presence  of  those  who 
can  teach  us,  we  should  be  concerned  to. learn ;  pro- 


THE   WOMAN   OF  SAMARIA.  211 

posing  our  doubts  and  difficulties ;  always  anxious  to 
be  set  right ;  and  "  redeeming  tlie  time,"  that  we 
may  "  not  be  unwise,  but  understanding  what  the 
will  of  the  Lord  is/' 

With  regard  to  the  object  of  her  inquiry,  and 
which  was  the  grand  question  that  divided  the  two 
parties,  our  Saviour  allows  that  the  Jews  had  the  ad- 
vantage of  the  Samaritans.  He  allows  that  Jerusalem 
was  the  place  which  God  had  chosen  to  put  his  name 
there ;  that  better  notions  of  his  perfections  and 
pleasure  prevailed  among  the  Jews ;  that  to  them  were 
committed  the  divine  oracles ;  and  that  of  them, 
as  concerning  the  flesh,  the  Messiah  was  to  come. 
It  is  his  meaning,  when  he  says,  "  Ye  worship  ye 
know  not  what :  we  know  what  we  worship :  for 
salvation  is  of  the  Jews." 

But  he  takes  the  opportunity  to  reduce  the  import- 
ance of  the  question,  by  observing  that  whatever 
stress  had  been  laid  on  any  of  these  external  things,  a 
dispensation  was  commencing  which  would  lay  all  such 
distinctions  aside.  "  Woman,  believe  me,  the  hour 
Cometh  when  ye  shall  neither  in  this  mountain,  nor 
yet  at  Jerusalem,  worship  the  Father.  The  hour 
Cometh,  and  now  is,  when  the  true  worshippers  shall 
worship  the  Father  in  spirit  and  in  truth ;  for  the 
Father  seeketh  such  to  worship  him.  God  is  a 
spirit ;  and  they  that  worship  him  must  worship  him 
in  spirit  and  in  truth," 

Herein  two  things  are  observable. 

First^  That  it  should  cool  us,  in  many  of  our  contests, 
to  remember  tliat  the  things  we  are  contending  about 
axe  of  short  duration  ;  and  that  while  we  are  disputing 


212  LECTURE   XIV. 

tliej  are  vanisbing  awaj.  There  are  "  things  which 
cannot  be  shaken,  but  must  remain."  Christian  prin- 
ciples and  blessings,  concernmg  which  the  people  of 
God  agree,  are  permanent  and  eternal :  but  the  hour 
cometh  when  forms  of  church  government,  and  modes 
of  discipline,  and  ceremonies  and  usages,  which  now 
set  us  at  variance,  will  be  seen  no  more ;  and  if 
wonder  and  sorrow  can  enter  heaven,  we  shall  be 
surprised  and  grieved  to  think  what  an  undue  stress 
we  laid  on  these  things ;  and  that  we  differed  more 
about  the  scaffolding  which  was  to  be  taken  down, 
than  about  the  building  which  was  to  remain.  The 
question  hereafter  will  not  be,  with  whom  we  wor- 
shipped, but  whom  we  worshipped ;  not  where  we 
worshipped,  but  how  we  worshipped. 

For,  Secondly^  The  best  way  to  make  up  differences 
in  little  things,  is  to  be  zealous  about  great  ones.  To 
these,  therefore,  the  Scripture  always  directs  our 
regards  ;  knowing  that  if  these  supremely  occupy  the 
mind,  we  shall  have  neither  time  nor  inclination  for 
comparative  trifling.  The  best  way  to  soften,  if  not 
to  harmonize  the  sprinkled  and  the  dipped,  would  be 
for  both  of  them  to  be  more  concerned  to  be  baptized 
with  the  Holy  Ghost,  and  largely  to  partake  of  his 
influences  and  comforts.  Communicants  at  the  Lord's 
table  would  not  think  much  about  sitting  or  kneeling,  if 
only  they  were  b}^  faith  showing  forth  the  Lord's  death. 
In  proportion  as  our  heayts  are  right  towards  God, 
we  shall  feel  properly  towards  others  ;  pitiful,  if  they 
are  in  misery ;  forgiving,  if  they  have  offended  us ; 
candid,  if  they  differ  from  us. 

"I  feel,"  says  the  woman,  "some   hesitation. 


THE   WOMAN   OF   SAMAKIA.  213 

hardly  know  wlietlier  what  thou  hast  said  upon  this 
subject  be  true  ;  but  one  thing  I  know  ;  '  I  know  that 
Messias  cometh,  who  is  called  Christ ;  when  he  is  come, 
he  will  tell  us  all  things  ;'  deciding  every  dispute,  and 
rectifying  every  mistake." 

What  this  woman  says  of  our  Saviour's  appearance 
in  the  flesh,  we  may  apply  to  his  glorious  return. 
"  Once,  in  the  end  of  the  world,  hath  he  appeared  to 
put  away  sin  by  the  sacrifice  of  himself  And  unto 
them  that  look  for  him,  shall  he  appear  the  second  time, 
without  sin  unto  salvation."  Much  information  he  has 
given  us  already ;  but  much  he  has  left  in  the  dark, 
to  try  our  faith,  and  to  draw  forth  our  desire.  Some 
parts  of  his  word  are  "  hard  to  be  understood  :"  many 
of  the  dispensations  of  his  providence  are  inexplicable : 
but  "  what  we  know  not  now,  we  shall  know  hereafter.'' 
He  is  coming  to  explain.  He  is  coming  to  "  bring  to 
light  the  hidden  things  of  darkness,  and  to  make  mani- 
fest the  counsels  of  the  hearts ;  and  then  shall  every 
man  have  praise  of  God." 

Our  Saviour  now  discloses  himself,  as  the  Messiah  ; 
saying,  "  I  that  speak  unto  thee  am  he."  Never  had 
he  before,  to  any  one,  so  expressly  revealed  himself. 
And  who  is  the  honored  individual  to  whom  the  dis- 
covery is  made  ?  Caiaphas  ?  Any  of  the  rulers  ? 
of  the  Scribes  ?  of  the  Pharisees  ?  He  "  hides  these 
things  from  the  wise  and  prudent,  and  reveals  them 
unto  babes.','  He  would  not  encourage  sin,  but  he 
would  tell  us  that  the  vilest  need  not  despair  :  he 
would,  tell  us  that  often  "  the  last  shall  be  first,  and 
the  first  last." 

The  woman  was  speaking  of  the  Messiah,  but  little 


214  LECTURE   XIV. 

did  she  imagine  that  she  was  speaking  to  him.  But 
so  it  was.  And  our  Lord  is  often  with  his  people, 
when  they  are  not  aware  of  it ;  and  many  are  lament- 
^g  his  absence,  and  longing  for  his  presence,  when  he 
is  communing  with  them  alread3^  How  little  did  the 
disciples  going  to  Emmaus  imagine  that  he,  whose 
death  they  were  deploring,  was  talking  with  them, 
when  a  stranger  joined  their  company,  and  inquired 
why  thej  were  sad.  How  little  did  the  disciples  in 
the  storm  imagine,  when  they  saw  a  spirit  and  cried 
out  for  fear,  that  it  was  their  deliverer ;  who  imme- 
diately said  unto  them,  "  Be  of  good  cheer ;  it  is  I ; 
be  not  afraid."  In  his  solitary  flight,  how  little  did 
Jacob  expect  to  find  the  ladder,  the  angels,  and  God : 
— ^but  he  exclaimed,  "  Surely  the  Lord  is  in  tliis  place. 
This  is  none  other  but  the  house  of  God,  and  this  is 
the  gate  of  heaven.'" 

If  this  woman  had  been  told  that  the  Messiah  was 
come,  she  would  have  attached  something  very  splen- 
did to  him ;  and  had  she  been  told  that  she  should 
some  time  or  other  find  him,  she  never  would  have 
expected  to  meet  him  as  a  weary  traveller,  a  beggar 
of  a  cup  of  cold  water  at  a  well.  "  His  ways  are 
not  our  ways."  We  can  hardly  think  that  in  such  a 
wreck  of  our  fortune,  in  such  a  disappointment,  in  such 
a  sickness,  in  such  a  distress  of  mind,  in  such  a  self- 
despair,  he  is  there  ;  yet  he  it  is  that  talketh  with  us. 

Here  we  must  again  suspend  the  thread  of  the 
history ;  and,  for  the  present,  conclude  with  a  few 
additional  reflections. 

i^M'si,  Observe  the  Omniscience  of  our  Lord  ;  and  bring 
it  home  to  yourselves.     It  seems  impossible  to  read 


THE   WOMAN   OF  SAMARIA.  215 

the  Gospel,  and  not  be  convinced  that  to  him  all 
hearts  are  open,  all  desires  known,  and  from  him  no 
secret  is  hid.  Though  he  had  never  seen  this  woman 
before  with  his  bodily  eyes,  he  perfectly  knew  her 
history,  and  her  character.  And  he  knows  yours. 
He  sees  all  your  actions,  hears  all  3'our  words,  ob- 
serves all  your  thoughts,  and  the  verj'  "  imaginations 
of  your  thoughts."  And  what  you  have  forgotten  he 
has  not.  It  is  all  recorded  in  the  book  of  his  remem- 
brance ;  and  will  hereafter  be  brought  into  judgment, 
before  an  assembled  world :  he  will  "  tell  you  all  things 
that  ever  you  did,"  and  your  memory  will  be  found 
an  exact  counterpart  of  its  contents. 

It  will  be  well  if  you  learn  this  truth  by  a  present 
process,  however  painful  it  may  be :  I  mean,  by  a 
saving  conviction  of  sin  now.  Some  of  you  do  know 
it  by  experience.  You  remember  a  time  when  "  sin 
revived."  You  were  "  made  to  possess  the  iniquities 
of  your  youth."  Forgotten  transgressions  were  re- 
called. Things  once  deemed  innocent  appeared  fla- 
grantly guilty.  The  Bible  seemed  alive.  His  word 
was  "  quick,  and  powerful,  and  sharper  than  any  two- 
edged  sword,  piercing  even  to  the  dividing  asunder 
of  soul  and  spirit,  and  of  the  joints  and  marrow  ;  and 
a  discerner  of  the  thoughts  and  intents  of  the  heart." 
You  were  confident  that  it  was  the  work  of  him,  "  in 
whose  sight  all  creatures  are  manifest,  and  to  whose 
eyes  all  things  are  naked  and  opened."  Entering  his 
house,  you  seemed  laid  open  to  the  view  of  the 
preacher :  who  described  your  case  as  if  he  had  been 
apprized  of  it  by  an  invisible  witness ;  yea,  you 
seemed  "  convinced  of  all,  judged  of  all ;  and  so,  the 


216  LECTUEE   XIV. 

secrets  of  your  heart  being  made  manifest,  you  re- 
ported that  God  was  in  them  of  a  truth."  And  did 
not  the  rehef  and  consolation  which  he  applied,  equally 
persuade  you  that  this  friend  is  altogether  acquainted 
with  your  desire  and  your  wants  ? 

Secondly^  Let  us  Worship  the  Lord^  "tVi  the  beauties 
of  holiness  :^^  and  in  order  to  this,  never  forget  the 
information  which  our  Saviour  has  given  us. 

It  would  be  an  abuse  of  his  meaning,  were  we  to 
suppose  that  he  intended  to  discountenance  all  public 
and  external  worship.  We  are  required  to  glorify 
God  in  our  body,  as  well  as  in  our  spirit.  Under  a 
notion  of  the  spirituality  of  divine  worship,  some  have 
made  no  difference  between  the  Sabbath  and  other 
days,  and  have  abandoned  the  house  of  God,  and  all 
the  means  of  grace.  But  the  form  is  only  condemned 
when  it  is  unaccompanied  with  the  power.  While 
we  are  here,  we  need  modes  and  places  of  worship ; 
and  we  ought  to  be  very  thankful  that  we  have  places 
in  which  to  worship  God. 

But  let  us  guard  against  bigotry  and  superstition. 
Let  us  never  exclaim  with  the  Samaritans,  or  with 
the  Jews,  "  The  temple  of  the  Lord,  the  temple  of 
the  Lord,  the  temj)le  of  the  Lord,  are  we."  Let  us 
never  hmit  the  Holy  One  of  Israel  to  temples  made 
with  hands.  If  our  lot  should  be  cast  where  we  cannot 
enjoy  public  ordinances ;  or  if,  by  accident  or  sickness, 
we  are  withheld  from  them,  let  us  not  despair  of 
meeting  with  him  in  the  situations  in  which  we  are 
placed.  "  I  will,"  says  the  Apostle,  "  that  men  pray 
everywhere  :".and,  says  the  poet, 

Where'er  we  seek  thee,  thou  art  found ; 
And  every  place  is  hallowed  ground. 


THE   WOMAN   OF   SAMARIA.  217 

And  guard  also  against  formalitj.  Never  bring 
upon  yourselves  the  reproach  of  "drawing  near  to 
God  with  your  mouth,  and  honoring  him  with  your 
lips,  while  your  hearts  are  far  from  him,"  "He  looks 
to  the  heart."  It  is  sincerity,  it  is  fervency,  which  he 
requires.  They  are  "  those  who  worship  him  in  spirit 
and  in  truth,  that  he  seeks  to  worship  him." 

Thirdli^  Let  us  Inquire  whether  he  has  tnanifested 
himself  to  us:  I  do  not  mean  in  dreams  and  visions, 
but  by  an  illumination  of  the  mind.  He  has  been 
revealed  to  us ;  has  he  been  revealed  in  us  ?  Do 
we  know  him  ?  If  we  do,  he  appears  "  fairer  than 
the  children  of  men."  If  we  do,  like  this  woman, 
we  shall  "show  forth  the  praises  of  him  who  hath 
called  us  out  of  darkness  into  his  marvellous  light." 

10 


LECTURE  XV. 

THE    WOMAN    OF    SAMAEIA. 

PAET  III. 

Come,  see  a  man,  -who  told  roe  all  things  that  ever  I  did :  is  not  this 
the  Christ  ?     Then  they  went  out  of  the  city,  and  came  unto  him. 

John,  iv.  29,  80. 

Divine  grace  in  the  recovery  of  sinners  is  equally 
necessary  and  conspicuous.  "  By  grace  are  we  saved 
througli  faith ;  and  that  not  of  ourselves  :  it  is  the  gift 
of  God ;  not  of  works,  lest  any  man  should  boast." 

In  the  conversion  of  the  woman  of  Samaria,  we 
have  an  example  of  this  grace : — an  example 

First,  of  its  Freeness  ; — in  selecting  for  its  object  a 
profligate  creature,  not  only  without  her  desert,  but 
without  her  desire. 

Secondly,  of  its  Sweetness ; — in  having  no  recourse 
to  violence  or  terror,  but  vq.  adopting  the  most  suitable, 
gentle,  and  insinuating  means  to  convince  and  to 
soften  her. 

Thirdly,  of  its  Power ; — in  changing  her  heart,  and 
sanctifying  her  life  :  for  if  there  be  a  disposition  more 
unsusceptible  of  cure  than  others  ;  if  there  be  a  demon 


THE   WOMAN   OF  SAMARIA.  219 

which  more  than  others,  hope  despairs  of  casting  out, 
it  is  the  spirit  of  impurity :  yet  she  is  "  a  new  creature  ; 
old  things  are  passed  away ;  behold  all  things  are 
become  new." 

Fourthly^  of  its  Effects ; — for  here  we  see  grace  in 
its  triumph,  grace  in  its  glory.  No  sooner  is  she  en- 
lightened, than  she  is  inflamed ;  no  sooner  is  she  a 
convert,  than  she  becomes  a  preacher. 

In  the  preceding  Lecture  we  heard  our  Saviour  explic- 
itly divulging  himself  to  her  as  the  Messiah,  of  whose 
coming  she  had  expressed  an  expectation.  But  we 
are  left  to  conjecture  how  she  received  this  intelligence  ; 
for  no  sooner  had  he  said,  "  I  that  speak  unto  thee  am 
he ;"  thaii  we  are  informed  that  the  disciples  returned, 
and  as  they  drew  near  "  marvelled  that  he  talked  with 
the  woman :  yet  no  man  said,  What  seekest  thou  ? 
or,  Wli}'  talkest  thou  with  her"  ? 

Here  we  may  inquire,  what  it  was  that  excited  their 
surprise,  or  was  hkely  to  have  offended  them?  .Dr. 
Lightfoot  has  produced  many  (and  some  of  them  very 
absurd)  passages,  from  the  Talmud,  and  other  Eabbin- 
ical  writings,  to  prove  that  it  was  reckoned  scandalous 
for  a  man  of  distinction  to  be  seen  talking  publicly 
with  a  female.  But,  surely  the  discfples  did  not  feel 
such  a  miserable  prejudice  as  this ;  nor  could  they  be 
ignorant  that  the  greatest  of  the  Prophets  had  indulged 
themselves  in  female  intercourse. 

Knowing  the  nature  of  their  Lord's  conversations, 

were  they  surprised  that  he  should  speak  upon  topics 

so  sublime  and  mysterious  to  a  poor  ignorant  creature, 

,whom  they  supposed  incapable  of  understanding  him? 

We  should  wonder  to  see  an  accomplished  statesman 


220  LECTUEE   XV. 

or  philosoplier,  stopping  to  talk  with  a  peasant,  or  a 
laborer  upon  tlie  road ;  but  the  disciples  knew  the 
condescension  of  the  Saviour,  and  his  ability  to  famil- 
iarize instruction  to  the  meanest  capacity. 

Had  they  any  apprehension,  then,  of  her  infamy  ? 
And,  like  the  Pharisees,  did  they  imagine  that  it  was 
incompatible  with  the  sanctity  of  his  character,  to  hold 
intercourse  with  a  person  of  abandoned  reputation  ? 

The  case  is  still  more  probable  and  plain.  They 
wondered  at  his  being  so  friendly  with  a  woman  of 
Samaria;  "for  the  Jews  had  no  dealings  with  the 
Samaritans,"  but  viewed  them  as  abhorred  of  God,  and 
utterly  beneath  their  notice.  The  disciples,  as  yet, 
had  little  acquaintance  with  the  nature  of  the  Messiah's 
kingdom,  in  which  "there  is  neither  Jew  nor  Greek, 
neither  bond  nor  free,  neither  male  nor  female ;  for 
we  are  all  one  in  Christ  Jesus." 

However  this  may  be,  the  character  of  the  persons 
to  whom  our  Saviour  reveals  himself,  has  always 
scandalized  flesh  and  blood.  At  one  time,  it  was 
asked  by  the  Pharisees,  "  Have  any  of  the  rulers 
believed  on  him  ?  But  this  people  who  knoweth  not 
the  law  are  cursed."  At  another,  "  they  murmured, 
saying.  This  man  receiveth  sinners,  and  eateth  with 
them."  That  the  poor  and  unlearned  should  receive 
him,  while  the  rich  and  the  learned  rejected  him ; 
that  persons,  previously  wicked  and  vile,  should 
appear  his  followers,  while  those  who  were  admired 
for  their  sanctity  despised  him;  was  a  ground  of 
offence  which  his  enemies  were  always  magnifying : 
and  the  same  effect  has  followed  from  the  same  cause,, 
ever  since.     But  if  the  temper  of  Jesus  be  in  us,  we 


THE    WOMAN    OF   SAMAKIA.  221 

shall  rather  rejoice,  that  while  these  things  are  "  hidden 
from  the  wise  and  prudent,  they  are  revealed  unto 
babes."  "  Because  the  foolishness  of  God  is  wiser 
than  men  ;  and  the  weakness  of  God  is  stronger  than 
men.  For  ye  see  your  calling,  brethren,  how  that  not 
many  wise  men  after  the  flesh,  not  many  mighty,  not 
many  noble,  are  called;  but  God  hath  chosen  the 
foolish  things  of  the  world  to  confound  the  wise ;  and 
God  hath  chosen  the  weak  things  of  the  world  to  con- 
found the  things  which  are  mighty ;  and  base  things 
of  the  w^orld,  and  things  which  are  despised,  hath  God 
chosen,  yea,  and  things  which  are  not,  to  bring  to 
nought  things  that  are  :  that  no  flesh  should  glory  in 
his  presence." 

If  the  disciples  were  astonished  at  our  Saviour's 
conversation  with  the  woman,  their  behavior  was 
dutiful  and  submissive ;  they  said  nothing,  but  ac- 
quiesced in  the  rectitude  of  his  procedure.  And 
hence  I  would  i*cmark  two  things. 

The  first  regards  the  advice  of  Solomon,  "  If  thou 
hast  thought  evil,  lay  thine  hand  upon  thy  mouth." 
A  man  should  make  conscience  of  his  thoughts ;  but 
words  are  worse  than  mere  thoughts ;  they  dishonor 
God  more;  they  show  less  fear,  and  less  shame; 
they  are  a  further  effect  of  sin.  Without  words, 
thoughts  say  nothing.  Eesolve  we,  therefore,  with 
David,  to  "  take  heed  to  our  ways,  that  we  sin  not 
with  oui'  tongue ;"  and  pray  we  with  him,  "  Set  a 
watch,  O  Lord,  before  my  mouth ;  keep  the  door  of 
my  lips." 

The  other  is,  to  honor  our  Lord  with  our  reverence 
and  implicit  confidence,  when  we  meet  with  anything 


222  LECTURE   XV. 

in  his  conduct  that  seems  inexplicable.  We  might 
much  oftener  understand  him  than  we  do,  were  it  not 
for  our  prejudices,  and  pride,  .and  worldly-minded- 
ness ;  but  when  it  is  not  in  our  power,  when  "his 
way  is  in  the  sea,  and  his  path  in  deep  waters,  and 
his  footsteps  are  not  known,  then  it  becomes  us  to  be 
silent ;  to  remember  that  he  is  not  bound  to  give  us 
an  account  of  any  of  his  matters;  to  bow  to  those 
dispensations  which  we  cannot  comprehend;  not 
charging  him  foolishly,  but  resting  on  the  perfection 
of  his  character  and  his  work ;  assured  that  the  Judge 
of  all  the  earth  will  do  right;  that  he  does  not  act 
arbitrarily,  but  wisely ;  that  he  has  reasons  for  what 
he  is  doing,  which  now  satisfy  him,  and  will,  when 
developed,  satisfy  us. 

The  woman  was  doubtless  grieved  to  see  the  dis- 
ciples so  near  at  hand,  for  by  their  return  they  broke 
off  the  conversation  at  the  most  interesting  period ; 
at  the  very  moment  that  the  Saviour  had  acknowl- 
edged himself  to  her.  How  soon  are  our  sweetest 
interviews  in  this  world  marred  or  destroyed !  It  is 
sweet  to  hold  communion  with  saints,  but  sweeter  still 
to  have  fellowshij)  with  the  Saviour ;  and  in  the  de- 
votions of  the  temple,  and  in  the  solitude  of  the  closet, 
we  sometimes  say. 

While  such  a  scene  of  sacred  joys, 
My  raptured  eyes  and  soul  employs, 
Here  I  could  sit  and  gaze  away 
A  long  and  everlasting  day — 

With  Peter,  finding  it  "good  to  be  here,''  we  wish 
to  "build  tabernacles,"  and  remain.  But  earth  is  not 
heaven.     Sinful  distractions,  worldly  connections,  law- 


THE   WOMAN   OF   SAMARIA.  223 

fill  business  and  cares,  invade  and  spoil  our  pleasures ; 
and  make  us  long  after  a  state,  where  none  of  these 
interruptions  are  possible,  but  where  "  we  shall  be 
forever  with  the  Lord." 

Short  as  the  interview  was,  our  Saviour  had  effect- 
ually gained  her  heart.  "  The  woman  then  left  her 
waterpot,  and  went  her  way  into  the  city,  and  saith 
to  the  men.  Come,  see  a  man,  who  told  me  all  things 
that  ever  I  did :  is  not  this  the  Christ  ?"  They  are 
little  circumstances,  as  it  were  casually  dropped,  that 
serve  so  much  to  characterize  the  sacred  writers,  and 
to  charm  and  instruct  their  readers.  Such,  for  in- 
stance, is  the  woman's  leaving  her  waterpot  behind 
her.  Nothing  could  be  more  natural  in  the  present 
state  of  her  mind :  and  three  reasons  of  this  action 
may  be  given. 

Firsts  Perhaps  it  was  from  Kindness  to  our  Lord^  and 
his  disciples.  The}^  had  purchased  food,  and  they  were 
coming  to  sit  down,  to  a  plain  repast ;  and  she  leaves 
them  the  vessel,  for  their  convenience,  to  draw  and 
drink.  She  had  in  fact  denied  our  Saviour  when  he 
asked  her  only  for  a  draught,  but  now  he  is  welcome 
to  everything  she  has. 

I  admire  the  simple  manners  and  hospitality  of 
earlier  times.  See  Eebekah.  She  said  to  Eliezer, 
"  Drink,  my  lord :  and  she  hasted,  and  let  down 
her  pitcher  upon  her  hand,  and  gave  him  drink." 
And  O !  ye,  who  have  the  will  and  not  the  power  to 
do  more,  remember  who  has  said,  "  Whosoever  shall 
give  to  drink,  unto  one  of  these  little  ones,  a  cup  of 
cold  water  only,  in  the  name  of  a  disciple,  verily.  I  say 
unto  you,  he  shall  in  nowise  los^  his  reward." 


224  LECTLIKE   XV. 

Perhaps,  Secondly^  she  left  it  from  Indifferent^ 
Wholly  occupied  now  about  greater  things,  she  forgot 
her  errand.  The  feelings  of  young  converts  are  often 
very  lively.  The  novelty  and  the  unportance  of  the 
objects  newly  presented  to  their  minds,  strike  them 
so  forcibly,  that,  considering  human  infirmity,  it  is 
not  to  be  wondered  at,  that,  for  a  season  at  least,  they 
should  be  wholly  engrossed  by  them,  and  become  too 
careless  of  other  things.  And  hence  we  can  some- 
times excuse  in  them,  what  we  should  condemn  in 
others.  I  say,  excuse;  for  we  do  not  justify  igno- 
rance, and  imprudence,  and  rashness.  Religion  is 
not  designed  to  draw  us  off  from  our  callings,  or  to 
make  us  idle  in  them.  A  Christian  is  not  to  cast 
away  his  worldly  property,  but  to  be  careful  of  what 
he  has  acquired ;  in  order  to  "  provide  things  honest 
in  the  sight  of  all  men,"  to  support  his  family,  and 
to  relieve  the  distressed.  Hence  so  many .  warnings 
are  given  against  suretyship ;  and  hence  our  Saviour 
said  to  his  disciples,  after  the  miraculous  plenty, 
"  Gather  up  the  fragments  that  remain,  that  nothing 
be  lost."  But  those  who  have  found  the  pearl  of 
great  price  will  have  far  less  regard  to  worldly  things 
than  before.  They  will  "  seek  first  the  kingdom  of 
God,  and  his  righteousness ;"  they  will  consider 
ttiemselves  as  "  strangers  and  pilgrims  upon  earth ;" 
their  "  moderation  will  be  known  unto  all  men  ;"  they 
will  not  be  too  much  elated  with  success,  or  depressed 
by  disappointment ;  they  will  be  willing  to  part  with 
all,  however  dear,  wlien  the  voice  of  God  demands 
the  sacrifice. 

Perhaps,   Finally ;  she  left  it  as  an  Impediment  to 


THE    WOMAN    OF   SAMiUilA.  225 

herhaste ;  willing  to  lose  no  time  in  bearing  liome 
thewelcome  intelligence.  Female  eagerness  con- 
ceives and  brings  forth  at  once ;  sees  its  object  one 
instant,  and  darts  towards  it  the  next.  Now,  this 
being  sanctified  by  divine  grace,  see  how  this  woman 
acts ;  see  how  she  improves  time.  ISTo  sooner  is  her 
opportunity  of  getting  good  over,  than  she  seizes  an 
opportunity  of  doing  good. 

Five  things  may  be  remarked. 

First^  I  admire  her  Benevolence. 

We  often  have  occasion  to  observe  that  an  earnest 
concern  for  the  salvation  of  our  own  souls,  will  be 
always  attended  with  a  disinterested  anxiety  for  the 
spiritual  Avelfare  of  others.  As  soon  as  Christ  had 
found  Philip,  "Philip  findeth  Nathanael,  and  saith 
nnto  him,  We  have  found  him,  of  whom  Moses  in  the 
law,  and  the  Prophets  did  write."  As  soon  as  Saul 
of  Tarsus  knew  Christ,  "he  straightway  preached 
him  in  the  synagogues,  as  the  Son  of  God."  David 
prays  for  a  sense  of  divine  forgiveness  upon  this  very 
principle :  "  Eestore  unto  me  the  joy  of  thy  salva- 
tion ;  and  uphold  me  with  thy  free  spirit.  Then  will 
I  teach  transgressors  thy  ways ;  and  sinners  shall  be 
converted  unto  thee."  And  so  it  was  with  this 
woman.  "  I  have  found  him ;  and  now,  O !  my 
neighbors,  I  cannot,  I  must  not  conceal  it :" — some- 
thing like  the  lepers,  who  had  met  with  plenty  while 
their  fellow-citizens  were  starving  ;  who  "  said  one  to 
another.  We  do  not  well :  this  day  is  a  day  of  good 
tidings,  and  we  hold  our  peace :  if  we  tarry  till  the 
morning  light,  some  mischief  will  come  upon  us :  now 
therefore  come,  that  we  may  go  and  tell  the  king's 
household." 

10* 


226  LECTUEE   XV. 

Secondly^  I  admire  lier  Zeal. 

See  liow  urgent  she  is.  She  even  begins  with  a 
pressing  invitation,  "  Come."  And  doubtless,  that 
which  made  her  so  urgent,  was  not  only  the  import- 
ance of  the  case,  but  the  shortness  and  uncertainty 
of  the  season.  She  hoped,  if  they  would  accompany 
her  immediately,  to  be  able  to  get  back  before  he  left 
the  well :  "but,"  says  she,  "you  have  not  a  moment 
to  lose  ;  I  know  not  how  soon  he  may  be  gone  ;  and 
such  an  opportunity  you  may  never  enjoy  again." 
Her  fervor,  therefore,  was  not  Avithout  reason.  And 
is  ours  ?  When  we  call  upon  you  to  "  repent  and 
believe  the  Gospel ;"  when  we  urge  you  to  "  flee  from 
the  wrath  to  come ;"  when,  assuming  the  language 
of  entreaty,  we  say,  "  Come,  for  all  things  are  now 
ready ;" — have  we  nothing  to  justify  earnestness  ? 
Is  not  your  danger  imminent  ?  Are  not  your  bodies 
sinking  into  the  grave  ?  Is  not  your  life  a  vapor  ? 
May  not  "  the  things  which  belong  to  your  peace " 
be  suddenly  "  hid  from  your  ej^es"  ?  May  not  the 
bridge  be  down,  and  the  door  shut?  "Behold,  now 
is  the  accepted  time  ;  behold,  now  is  the  day  of  salva- 
tion." "  Seek  ye  the  Lord  while  he  may  be  found, 
call  ye  upon  him  while  he  is  near." 

Tliirdly^  I  admire  her  Wisdom. 

"  Come,  see  a  man  who  told  me  all  things  that 
ever  I  did :  is  not  this  the  Christ  ?"  "  You  all  ac- 
knowledge that  Messiah  cdmeth,  and  that  when  he  is 
come  he  will  tell  us  all  things.  Let  him  come 
when  he  will,  he  cannot  give  a  stronger  proof  of  his 
supernatural  knowledge  than  this  man  has  given ; 
who  has  laid  open  my  present  condition,  and  all  my 
past  life."    How  striking,  how  convincing  this  appeal  ! 


THE   WOMAN   OF   SAMAEIA.  227 

She  determines  notliing :  she  only  tells  tliem  what  he 
has  done,  and  leaves  them  to  draw  an  inference  which 
she  deems  unavoidable.  She  does  not,  you  observe, 
mention  his  own  declaration,  that  he  was  the  Christ ; 
but  refers  to  his  doings.  This  was  reasoning  prop- 
erly ;  as  did  our  Lord  himself  upon  other  occasions ; 
"  The  works  that  I  do  in  my  Father's  name,  they  bear 
witness  of  me."  "If  I  had  not  done  among  them 
the  works  which  none  other  man  did,  they  had  not 
had  sin :  but  now  they  have  no  cloak  for  their  sin." 
"  How  forcible  are  right  words  !" 

Fourthly^  I  admire  her  Honesty. 

She  does  not  say,  he  has  told  me  everything  per- 
taining to  the  worship  of  God ;  but  "  all  things  that 
ever  I  did."  Now,  if  a  person  knew  your  faults,  you 
would  wish  to  have  him  shunned.  If  a  person  were 
to  come  into  your  neighborhood,  who  knew  many 
things  to  your  disgrace  and  dishonor,  you  would 
hardly  invite  people  to  go  to  him  :  you  would  rather 
run  him  down,  that  little  dependence  might  be  placed 
upon  his  testimony.  But  confession  of  sin  always 
accompanies  saving  conversion ;  and  this  woman  is 
not  afraid  to  send  her  neighbors  to  one  who  knew 
all  her  vileness ;  and  could  reveal  it  to  them,  as  he 
had  done  to  herself. 

Fifthly^  I  admire  her  Courage. 

It  was  no  small  trial,  for  a  plain  and  wicked  wo- 
man to '  go  openly,  and  address  the  inhabitants  of  the 
place  where  she  lived,  and  was  perhaps  well  known, 
upon  a  religious  subject.  I  see  the  populace  crowd- 
ing around  her,  as  she  passes  from  house  to  house, 
and  from  street  to  street.     Some  reproach  her  with 


228  LECTURE   XV. 

her  former  crimes :  some  mock  lier  as  usurping  the 
teacher's  office  :  some  say,  she  is  beside  herself.  But 
she  is  not  to  be  intimidated  or  diverted. 

It  is  good  to  see  attention  awakened ;  a  stir  made 
even  by  anything.  Something  will  surely  come  of 
this.  Some  are  astonished,  and  hardly  know  what  to 
do.  Some  have  their  curiosity  excited,  and  they 
wish  to  know  more  of  this  strange  occurrence.  Some 
have  their  affections  moved,  and  they  follow  her, 
looking  at  her  and  weeping;  and  exclaiming,  "  Who 
can  help  feeling?  There  must  be  something  in 
this:  how  earnest,  how  serious  she  appears;  and  how 
well  she  argues — we  will  go."  "  Then  they  went 
out  of  the  city,  and  came  unto  him." 

But  their  interview  with  our  Saviour,  and  his 
beautiful  discourse  with  his  disciples,  while  they  were 
on  their  way  to  him,  over  the  fields,  must  be  reserved 
for  another  Lecture. 

We  now  conclude,  with  observing  ; 

1.  What  a  real  and  wonderful  change  does  conver- 
sion always  accomplish.  Peculiar  circumstances  may 
attend  the  conversion  of  one,  which  are  dispensed 
with  in  the  conversion  of  another,  but  the  substance 
is  the  same ;  and  there  is  the  same  necessity  for  it ; 
for  what  our  Lord  said  to  Nicodemus,  he  says  to  all ; 
"  Ye  must  be  born  again."  The  work  is  not  in  all 
equally  striking ;  in  some  it  is  more  gradual  and  in- 
sensible in  the  operation  ;  ,but  there  is  always  an 
effect  which  decides  the  state,  and  gives  a  new  bias 
to  the  character ;  and  the  subject  of  it  is  made  to 
differ  not  only  from  others,  but  also  from  himself 

2.  Divine    grace    is    not    an    inoperative   principle. 


THE   WOMAN   OF   SAMARIA.  229 

As  the  sun  no  sooner  rises  than  it  shines,  and  as  fire 
is  no  sooner  kindled  than  it  burns,  so  grace  acts  as 
soon  as  it  exists.  Well  did  our  Saviour  saj,  that  it 
is  in  us,  "  a  well  of  water  springing  up  into  everlast- 
ing life."  It  is  full  of  energy  and  power.  We  read 
of  "  the  work  of  faith,  the  labor  of  love,  the  patience 
of  hope  :"  to  each  of  these  graces,  something  active  is 
ascribed. 

3.  Behold  an  apology  for  what  some  would  deem 
ojfficiousness.  How  often  do  you  hear,  as  soon  as  any 
attempt  is  made  to  bring  people  to  seriousness ; 
"  Pray  do  not  intermeddle  -with  us.  Go  to  heaven 
your  own  way,  and  leave  us  to  go  ours.  Be  as  religious 
as  you  please,  but  keep  your  religion  to  yourselves." 
But  this  is  enjoining  on  Christians  an  impossibility. 
"If  these  should  hold  their  peace,  the  stones  would 
immediately  cry  out."  And  as  they  cannot,  so  they 
ought  not  to  refuse  such  office  of  love.  Only  a  Cain 
will  ask,  "Am  I  my  brother's  keeper?"  Certainly 
you  are.  Are  you  not  bound,  "  as  you  have  oppor- 
tunity, to  do  good  unto  all  men"  ?  If  we  are  re- 
quired to  feed  the  hungry,  to  clothe  the  naked,  to  heal 
the  sick,  are  we  not  much  more  bound  to  save  the 
soul  in  the  day  of  the  Lord  Jesus  ?  Is  not  zeal  im- 
portant in  proportion  to  the  value  of  its  object  ?  Is 
time  to  be  compared  with  eternity  ?  Is  not  charity 
to  the  soul,  the  soul  of  charity  ? 

4.  Be  persuaded  to  resemble  this  woman.  Endeav- 
or to  diffuse  the  savor  of  the  Kedeemer's  knowl- 
edge, and  to  bring  souls  to  Christ.  She  was  as  un- 
qualified as  you  are  to  publish  the  Saviour :  and  she 
was  under  no  greater  obligation  than  yourselves. 


230  LECTITEE   XV. 

Let  me  tell  you  that  you  are  all  bound  to  preach 
Christ;  not  by  assuming  the  ministerial  office,  but 
"  as  good  stewards  of  the  manifold  gi^ace  of  God." 
On  a  father  it  is  incumbent  to  preach  Christ  to  his 
children :  on  a  master,  to  his  servants ;  on  friends,  to 
friends ;  and  on  neighbors,  to  neighbors. 

It  is  absurd  to  complain  of  want  of  opportunities 
and  means.  Much  is  in  your  power  ;  much  more  than 
you  are  willing  to  allow.  You  may  be  useful  by 
prayer,  by  example,  by  lovely  tempers,  by  words  fitly 
spoken.  Where  is  the  individual  who  may  not  be 
serviceable  by  inviting  others,  especially  his  own  con- 
nections, to  those  means  of  grace  which  he  has  found 
a  blessing  to  himself?  Even  by  a  single  attendance 
on  a  gospel  ministrj^,  prejudices  may  be  removed,  and 
some  serious  impressions  made:  "faith  cometh  by 
hearing,  and  hearing  by  the  word  of  God."  Thus 
Cornelius  called  together  his  kinsmen  and  friends, 
when  the  Apostle  Peter  was  coming  to  tell  him  words 
by  which  he  was  to  be  saved.  And  this  shall  be  the 
case  when  the  glory  of  the  Gospel  shall  revive,  and  the 
knowledge  of  the  Lord  shall  cover  the  earth.  "  Many 
people  shall  go  and  say.  Come  ye,  and  let  us  go  up 
to  the  mountain  of  the  Lord,  to  the  house  of  the  God 
of  Jacob ;  and  he  will  teach  us  of  his  ways,  and  we 
will  walk  in  his  paths :  for  out  of  Zion  shall  go  forth 
the  law,  and  the  word  of  the  Lord  from  Jerusalem." 

I  fear  we  all  stand  condemned  by  the  example  of 
this  woman.  We  have  not  sought  occasions  of  doing 
good.  We  have  neglected  advantages  when  they  have 
come  in  our  way.  But  while  we  are  all  guilty,  shall 
I  sav  there  is  one  class   on  whom   the  censure  falls 


THE   WOMAN   OF   SAMARIA.  231 

with  peculiar  force  ?  Let  me  explain  myself.  Have 
any  of  you  been  not  only  called  by  grace,  but  con- 
verted from  a  state  of  profligacy,  like  this  poor 
wretch  ?  You  ought  to  be  very  zealously  affected  in 
the  discharge  of  this  duty.  Your  obligation  is  en- 
forced by  gratitude ;  for  having  had  much  forgiven, 
you  should  love  much :  and  also  by  justice ;  for  as  you 
have  injured  others,  you  should  proportionably  labor 
to  benefit  them.  How  painful  is  the  thought  that 
some  are  now  in  hell,  who  owe  their  destination  to 
your  errors  and  vices ;  but  some  are  still  in  the  land 
of  the  living.  Oh !  hasten,  like  this  woman ;  and 
endeavor  to  bring  back  those  whom,  by  your  influ- 
ence or  example,  you  have  led  astray.  Go,  and  tell 
them  what  God  has  done  for  your  souls.  "  I  was 
once  in  the  same  state  with  you,  but  the  grace  of  God 
has  dispelled  the  darkness  that  enveloped  me,  broken 
the  chains  that  enslaved  me,  and  subdued  the  passions 
and  lusts  which  tormented  me.  Like  you,  I  regarded 
as  folly  and  madness  the  concerns  of  eternity,  but  now 
I  see  the  wisdom  of  supremely  regarding  them.  Like 
you,  I  thought  that  it  was  impossible  to  forsake  sin, 
but  now  I  find  it  delightful.  Instead  of  disgust  and 
misery,  as  I  feared,  I  have  found  pleasure  and  peace. 
I  no  longer  ask,  '  "Who  will  show  me  any  good  ?' 
God  is  my  father,  death  is  my  friend,  heaven  is  my 
home  ;  and  in  a  world  full  of  changes,  '  I  am  careful 
for  nothing.'  And  O !  that  I  could  lay  open  my 
heart !  0 !  that  you  could  feel  what  I  feel,  and  see 
what  I  see !" 

^"'hus  bear  3-our  testimony.     If  you  are  not  suc- 
cessful,  your  endeavors  will  be  accepted.     But  "  if 


232  LECTURE   XVI. 

he  shall  hear  thee,  thou  hast  gained  thj  brother." 
"  Brethren,  if  any  of  you  do  err  from  the  truth,  and 
one  convert  him;  let  him  know,  that  he  who  con- 
verteth  the  sinner  from  the  error  of  his  way  shall  save 
a  soul  from  death,  and  shall  hide  a  multitude  of  sins." 
And  why  may  not  you  expect  this  incomparable  re- 
ward ?  Let  this  woman  encourage  you.  Who  knows 
how  many  she  was  the  means  of  saving?  Perhaps 
more  than  any  one  of  the  Apostles  before  the  day  of 
Pentecost. 


LECTURE  XVI. 

THE    WOMAN    OF   SAMARIA. 

PART  IV. 

Say  not  ye,  There  sii-e  yet  four  mouths,  and  then  cometh  harvest  ? 
behold,  I  say  unto  you.  Lift  up  your  eyes,  and  look  on  the  fields ; 
for  they  are  white  already  to  harvest. — John,  iv.  35. 

What  a  surprising  difference  is  there  between 
human  and  divine  agency.  In  the  workmanship  of 
man,  a  thousand  movements  are  often  necessary  to 
produce  one  effect ;  while  in  the  work  of  God,  a  thou- 
sand, effects  spring  from  one  movement.  We  know 
that  an  event  occurs  at  such  a  time,  and  in  such  a 
place  ;  but  who  can  determine  how  widely  it  will  ex- 
tend its  operation,  or  how  long  "it  will  continue  its 
influence?  When  Luther  began  to  preach  against 
indulgences,  not  an  angel  could  imagine  the  entire 
result  of  consequences,  intellectual,  civil,  moral,  and 
religious.    ' 

One  thing  we  may  observe,  that  in  all  God  docs 
for  man,  whether  in  Providence  or  in  Grace,  he  looks 
beyond  the  individual  himself,  and  has  a  reference  to 


234  LECTURE   XVI. 

Others,  We  are  blessed,  in  order  that  we  may  be  bless- 
ings. What  we  receive,  we  are  also  to  dispense.  Are 
Ave  rich  ?  We  are  to  be  "  ready  to  distribute,  willing  to 
communicate."  Are  we  enlightened  ?  We  are  to  "arise, 
and  shine."  Are  we  comforted  ?  It  is  "that  we  may 
be  able  to  comfort  them  who  are  in  any  trouble,  by 
the  comfort  wherewith  we  ourselves  are  comforted  of 
God."  Are  we  converted  ?  We  are  to  "  strengthen 
our  brethren." 

As  all  the  Lord's  people  are  safe,  so  we  believe  that 
none  of  them  are  wholly  useless.  But  it  is  in  grace 
as  it  is  in  nature.  Christians  are  called  "the  good 
seed  of  the  kingdom."  Drop  a  single  grain  of  corn 
into  the  earth ;  this  will  propagate,  and  produce  many 
more  ;  and  in  time,  a  sufficiency  will  be  furnished  to 
enrich  all  the  neighboring  fields.  Thus,  one  Christian 
produces  another ;  till,  in  some  cases,  a  whole  district 
or  community  is  evangelized ;  and  the  words  of  Isaiah 
are  accomplished ;  "  The  wilderness  and  the  solitary 
place  shall  be  glad  for  them  ;  and  the  desert  shall  re- 
joice and  blossom  as  the  rose.  It  shall  blossom  abun- 
dantly, and  rejoice  even  with  joy  and  singing :  the 
glory  of  Lebanon  shall  be  given  unto  it,  the  excellency 
of  Carmel  and  Sharon  ;  they  shall  see  the  glory  of  the 
Lord,  and  the  excellency  of  oui-  God." 

And  thus  it  was,  in  a  measure,  with  this  Samaritan 
woman,  and  her  fellow-citizens. 

Our  Saviour's  conversation  at  the  well  properly 
consists  of  two  parts :  his  discourse  with  the  woman, 
in  the  absence  of  the  disciples ;  and  his  discourse  with 
the  disciples,  in  the  absence  of  the  woman.  Both  were 
admirably  suited  to  the  state  and  circumstances  of  the 


THE   WOMAN   OF   SAMARIA.  235 

persons  addressed ;  and  serve,  also,  to  show  how  much. 
he  redeemed  the  time,  who  never  Hved  an  idle  hour, 
nor  spoke  an  idle  word. 

We  have  seen  the  woman  withdraw,  in  order  to 
invite  her  neighbors  to  come  and  see  the  Messiah, 
whom  she  herself  had  discovered.  While  she  is  en- 
gaged in  persuading  them,  and  in  returning  with  them, 
our  Saviour  had  an  opportunity  to  deliver  an  address 
to  his  disciples,  in  which  he  shows  his  own  satisfaction 
in  seeking  and  saving  that  which  was  lost,  and  stimu- 
lating them  to  similar  zeal.  They  had  just  come  back 
from  the  city,  whither  they  had  gone  to  buy  meat ;  and, 
knowing  that  their  Master  stood  in  need  of  refresh- 
ment, they  spread  it  before  him ;  and  perceiving  that 
he  did  not  seem  disposed  to  partake  of  it,  they  pressed 
him :  "  they  prayed  him,  saying.  Master,  eat.*'  But 
even  this  was  in  vain.  '•  He  said  unto  them,  I  have 
meat  to  eat  that  ye  know  not  of."  The  disciples,  mis- 
taking him  concerning  the  meat  as  much  as  the  woman 
had  misunderstood  him  concerning  the  water,  said 
among  themselves,  "  Hath  any  man  brought  him  ought 
to  eat  ?  Jesus  saith  unto  them.  My  meat  is  to  do 
the  will  of  him  that  sent  me,  and  to  finish  his  work." 

Was  his  present  refusal  of  food,  from  a  loss  or  lack 
of  appetite  ?  Had  the  pleasure  he  now  enjoyed  raised 
him  above  the  sensation  of  hunger  ?  "  We  are  fear- 
fully and  wonderfully  made ;"  and  as  we  know  not 
fully  the  power  the  body  has  over  the  mind,  so  we 
know  not  the  power  the  mind  has  over  the  body. 
Moses  lived  forty  days  and  forty  nights  without  food, 
when  he  communed  with  God  in  Horeb ;  and  the  same 
is  recorded  of  Elijah.     I  know  that  in  these  instances 


236  LECTUEE   XVI. 

there  was  something  miraculous ;  but  I  know  also  that, 
in  many  cases,  when  the  mind  has  been  very  vigor- 
ously and  intensely  engaged,  the  body  has  been  rendered 
insensible  to  outward  impressions,  and  even  unsus- 
ceptible of  fatigue  and  pain.  If  a  mother  saw  her 
child  drowned ;  and  if,  by  the  application  of  proper 
means,  suspended  animation  were  restored  ;  however 
hungry  she  was  before,  she  would  now  feel  little 
inclination  for  food.  She  has  food  of  another  kind. 
"  This  her  son  was  dead,  and  is  alive  again ;  he  was 
lost,  and  is  found." 

Our  Saviour  was  a  partaker  of  human  natur'e,  and 
no  comparison  will  bear  a  comparison  with  his.  Need 
we  wonder,  therefore,  that  occupied  as  his  mind  now 
was  in  prayer  and  in  praise,  in  meditation,  in  reflection 
on  what  was  past,  in  expectation  of  what  xms  future, 
and  in  surveying  all  the  happy  and  glorious  results ; 
■ — need  we  wonder  that  he  should  feel  this  indifference 
to  food  ? 

But  his  present  refusal  was  to  be  instructive  and 
exemplary.  We  will  suppose  that  he  still  hungered, 
and  could  have  eaten  with  a  relish ; — but  he  would 
teach  us  a  comparative  indifference  to  things  in  them- 
selves lawful  and  necessary ;  he  would  teach  us  self- 
denial  in  doing  good ;  he  would  teach  us  that  we  must 
have  a  keener  appetite  for  our  duty  than  even  for  our 
food. 

Abraham's  servant,  though  pressed,  would  not  eat 
till  he  had  told  his  errand.  Samuel,  though  urged, 
would  not  sit  down  till  he  had  anointed  David.  Our 
Lord,  though  entreated,  would  not  partake  of  food  till 
he   had  done  his  present  work.      "  I  have  called," 


THE   WOMAN   OF   SAMARIA.  237 

says  he,  "by  my  grace,  that  poor  woman  you  saw- 
leaving  the  well ;  and  many  of  her  neighbors,  moved 
by  her  entreaties,  are  coming  to  receive  the  words  of 
eternal  life.  Such  business  as  this  I  long  for  more 
than  food ;  and  I  find  it  more  reviving  and  refresh- 
ins-,"  Is  this  our  case  ?  "  He  that  saith  he  abideth 
in  hun,  ought  himself  also  so  to  walk,  even  as  he 
walked."  There  are  some  who  find  the  service  of 
God  to  be  rather  their  medicine  than  their  meat. 
They  take  it,  but  with  reluctance ;  and  they  would 
gladly  be  excused,  did  they  not  fear  disease  and  death. 
But,  tliough  food  is  necessary  to  life,  no  one  thinks 
of  eating  from  a  sense  of  duty  ;  it  is  found  our  pleas- 
ure. So  it  is  in  religion,  when  the  heart  is  right 
with  God.  Duties  are  no  longer  performed  as  tasks, 
but  are  enjoyed  as  privileges.  Having  "  the  same 
mind  in  them  that  was  also  in  Christ  Jesus,"  they  are 
cheerful  givers,  they  "receive  the  word  with  joy,"  they 
"  come  before  his  presence  with  thanksgiving,"  they 
"  call  the  sabbath  a  delight,"  and  "  none  of  his  com- 
mandments are  grievous." 

Two  advantages,  in  particular,  result  from  this  dis- 
position. First,  it  renders  our  services  well  pleasing 
to  God ;  for  he  looketh  to  the  heart ;  and  he  will 
even  pass  by  mistakes  and  imperfections  in  the  execu- 
tion, when  he  finds  that  our  "  desire  is  to  his  name." 
"  If  there  be  first  a  willing  mind,  it  is  accepted  accord- 
ing to  that  a  man  hath,  and  not  according  to  that  he 
hath  not."'    "  It  is  well  that  it  was  in  thine  heart." 

And,  Secondly,  this  carries  us  through  difficulties 
and  dangers,  which  would  otherwise  drive  us  back, 
or  turn  us  aside.     You  see  this  in  those  professors  of 


238  LECTURE   XVI. 

religion  whose  convictions  and  inclinations  do  not  har- 
monize. After  a  while  their  heterodox  hearts  prove 
too  much  for  their  orthodox  heads ;  and  inconsisten- 
cies are  followed  bj  neglect  and  apostacy.  But  it  is 
otherwise  with  those  who  "  cleave  unto  the  Lord  with 
purpose  of  heart."  Like  Caleb,  they  "  follow  him 
fully."  There  is  no  pursuing  worldly  business  with 
success,  unless  the  heart  be  engaged  in  it ;  and  it  is 
in  religion,  as  it  is  in  everything  else ;  only  indeed 
the  case  is  stronger,  because  the  sacrifices  required  are 
infinitely  greater. 

After  expressing  his  own  regard  to  the  work  that 
was  given  him  to  do,  our  Saviour  stimulates  his  dis- 
ciples to  similar  zeal.  For  this  purpose,  he  employs 
three  arguments,  all  borrowed  from  husbandry. 

The  First  is  taken  from  the  Necessity  for  their 
Exertion.  When  the  grain  is  ripe,  the  sickle  must 
be  thrust  in.  The  crop  will  soon  perish,  unless 
gathered  in  and  secured ;  and  as  the  season  is  short, 
and  the  consequences  are  important,  every  other  con- 
cern is  expected  to  give  place  to  the  reapers'  toil. 
Now,  so  it  is  here.  You  say,  "  There  are  yet  four 
months,  and  then  cometh  harvest ;"  and  you  say  well, 
for  so  it  is.  '  It  does  want  so  much  time  to  the  natural 
harvest ;  but  not  to  the  spiritual, — the  harvest  of 
souls.  This  is  now  :  this  is  arrived.  "  Lift  up  j-our 
QyQ^i  and  look  on  the  fields ;  for  they  are  white 
already  to  harvest."  Consider  the  dispositions  of 
people  in  general ;  and  particularly,  the  multitude  of 
Samaritans  coming  over  yonder  plain,  and  who  are 
now  within  view. 

This  is  instructive,  and  teaches  us  that  when  atten- 


THE   WOMA^Sr   OF   SAMARIA.  239 

tion  is  awakened,  and  numbers  press  to  hear,  it  is  a 
favorable  opening,  an  opportunity  which  should 
excite  and  encourage  diligence ;  and  that  we  should 
often  lift  up  our  eyes,  and  contemplate  such  appear- 
ances for  this  purpose ;  watching  the  leadings  of  Prov- 
idence ;  and  suiting  ourselves  to  present  duty. 

The  Second  is  taken  from  the  Profitableness  of  their 
Exertion.  The  reaper  is  well  paid.  An  attempt  to 
defraud  him  is  mentioned  as  one  of  the  most  provok- 
ing sins.  *'  Behold,  the  hire  of  the  laborers  who  have 
reaped  down  your  fields,  which  is  of  you  kept  back  by 
fraud,  crieth  :  and  the  cries  of  them  who  have  reaped 
are  entered  into  the  ears  of  the  Lord  of  Sabaoth." 
The  husbandman  is  more  than  commonly  liberal  at  har- 
vest time.  Even  those  who  go  by,  say,  "  The  blessing 
of  the  Lord  be  upon  you :  we  bless  you  in  the  name 
of  the  Lord."  "  He  that  reapeth,  receiveth  wages :" 
and  '■'■your  labor  shall  not  be  in  vain  in  the  Lord." 

"What  the  reaper  gathers  in,  is  valuable ;  it  is  the 
staff  of  life.  But  the  natural  life  is  all  that  it  can 
sustain  and  preserve ;  while  you  labor  for  the  ever- 
lasting salvation  of  precious  souls,  you  "gather  fi-uit 
unto  life  eternal." 

When  the  harvest  is  over  a  feast  is  provided,  and 
all  the  servants  partake  of  the  festivity,  who  con- 
tributed in  any  way,  whether  by  preparing  the  soil,  or 
securing  the  produce.  So  here :  "  He  that  soweth 
and  he  that  reapeth  will  rejoice  together."  The 
Lord's  seryants  have  varied  in  their  capacities,  offices, 
usefulness ;  but  all  were  employed  in  the  same  cause ; 
they  all  had  a  relation  to  each  other  ;  and  when  they 
meet  together   there  will   be  no  envy,  no  contempt. 


240  LECTURE  XVI. 

0  blessed  harmony !  Here,  one  lays  the  foundation, 
and  another  builds  the  superstructure ;  one  plants, 
and  another  Avaters ;  one  sows,  and  another  reaps ; 
"  but  all  these,  worketh  that  one  and  the  self-same 
Spirit,  dividing  to  every  man  severally  as  he  will ;" 
and  in  heaven,  God  will  be  "  all  in  aU." 

The  Tldrd  is  taken  from  the  Facility  of  their  Ex- 
ertion ;  the  work  being  prepared  to  their  hands.  There 
is  a  common  saying,  to  the  effect  that  men  often  obtain 
advantages  for  which  others  have  toiled ;  "  One  soweth, 
and  another  reapeth :"  and  "  this,"  said  the  Saviour,  "is 
true  of  you,"  "  I  sent  you  to  reap  that  whereon  ye 
bestowed  no  labor :  other  men  labored,  and  ye  are 
entered  into  their  labors."  He  does  not  mean,  in  the 
present  instance  only,  having  put  everything  in  a  train 
for  the  conversion  of  the  Samaritans  in  their  absence, 
and  without  their  concurrence  or  knowledge :  but  more 
generally ;  many  previous,  but  necessary  parts  of  their 
work,  were  already  accomplished ;  they  had  the  best, 
the  richest  part ;  they  had  to  gather  in,  and  treasure  up. 
But  the  Prophets,  and  other  holy  men ;  Moses,  and 
John,  whose  office  it  was  to  "  prepare  the  way  of  the 
Lord ;"  these,  though  they  had  little  success  them- 
selves, were  by  no  means  useless  in  the  end.  They 
raised  an  expectation  of  the  Messiah,  and  described  so 
fully  his  person,  and  his  work,  and  his  sufferings,  that 
the  Apostles  only  preached  what  they  had  prophesied. 
Conceive  of  these  disciples  going  forth  without  any 
former  revelation,  without  any  previous  dispensation, 
without  the  labors  of  those  who  had  gone  before 
them  ;  and  you  will  find  that  their  difficulties  would 
have  been  increased  a  hundred-fold. 


THE   WOMAN   OF   SAMARIA.  241 

And  this  will  a^Dply  to  us,  still  more  strongly. 
How  have  the  Apostles  aided  us  ?  Yea,  what  advan- 
tages have  we  derived  from  uninspired  men,  since  their 
days?  What  reason  have  we  to  bless  God  for  their 
writings?  How  much  labor  and  study  have  their 
toils  and  researches  saved  us?  What  ought  we  to 
feel  for  the  translation  of  the  Bible  into  our  own 
tongue  ;  and  for  liberty  to  use  it  ?  What  do  we  owe 
to  their  sufferings?  They  "resisted  unto  blood, 
striving  against  sin ;"  and  by  the  loss  of  their  Kves, 
procured  for  us  civil  and  religious  liberty.  I  pass 
over  the  numberless  discoveries  and  improvements,  of 
our  predecessors,  in  the  arts  and  sciences,  which  have 
contributed  so  exceedingly  to  our  accommodation  and 
comfort.  Surely,  "  other  men  have  labored,  and  we 
have  entered  into  their  labors." 

This  suggests  a  twofold  reflection.  Men  may  be 
useful,  though  their  success  may  not  appear  till  after 
their  death : — this  should  encourage.  The  usefulness 
with  which  we  are  sometimes  honored  is  more  de- 
rived from  others  than  from  ourselves ;  it  is  perhaps 
in  answer  to  the  praj^ers,  or  in  consequence  of  the 
diligence  of  our  predecessors: — this  should  humble. 

But  from  this  discourse  of  our  Lord  addressed  to 
his  discij)les,  we  return  to  the  history.  The_  woman 
and  her  attendants  now  draw  near.  As  the  result  of 
her  labor,  "  many  of  the  Samaritans  of  that  city 
believed  on  him,  for  the  saying  of  the  woman,  who 
testified,  Hfe  told  me  all  that  ever  I  did." 

"  Faith  Cometh  by  hearing,  and  hearing  by  the 
word'  of  God."  It  is  obvious  that  with  all  readiness 
of  mind  they  received  her  testimony :  they  were  open 


242  LECTURE   XVI. 

to  conviction  :  and  this  easiness  of  belief,  whicli  many 
would  have  condemned  as  weak  credulity,  is  far  more 
acceptable  to  God  than  those  hesitations  and  cautions, 
which  often  deserve  the  name  of  cavillings,  and  which, 
under  the  pretence  of  honoring  reason,  really  flow 
from  the  pride  of  unbelief.  We  must  "receive  the 
kingdom  of  God  as  a  little  child,  or  we  can  in  nowise 
enter  therein." 

Two  evidences  they  gave  of  their  faith.  The  one 
was  that  they  "came  unto  him."  The  other  was' 
that,  so  far  from  being  scandalized  with  the  meanness 
of  his  condition  and  appearance,  "  they  besought  him 
that  he  would  tarry  with  them."  How  natural  was 
this !  There  is  no  greater  proof  of  the  reality  of  our 
conversion,  than  desires  after  the  presence  of  Christ. 
Their  request  was  founded  on  three  j^rinciples,  and 
each  of  them  was  an  evidence  of  something  good. 

First^  they  were  eager  to  give  him  entertainment ; 
and  if  any  difference  could  arise  among  them  it  would 
be,  who  should  have  the  honor  and  happiness  to  lodge 
him  ?  So  it  was  with  Lydia  ;  the  opening  of  her  door 
attended  the  opening  of  her  heart ;  and  she  said,  "  If 
ye  have  judged  me  to  be  faithful  to  the  Lord,  come 
into  my  house,  and  abide  there.  And  she  constrained 
them." 

Secondly^  t^iey  wished  to  be  instructed  by  him, 
more  perfectly.  It  is  the  nature  of  grace  to  wish  its 
increase. 

Thirdly^  they  hoped  that  he  would  be  useful  to 
those  of  their  families  and 'of,  their  neighbors  who  had 
been  either  unable  or  unwilling  to  come. 

And  does   he  refuse  them?     Did  he  ever  refuse 


THE   WOMAN    OF   SAMARIA.  243 

the  prayer  of  the  destitute  ?  It  is  wortiij  of  our  re- 
mark, that  he  always  answer's  prayer  with  regard  to 
his  presence,  whether  it  be  for  its  removal,  or  for  its 
enjoyment.  He  had  entered  the  country  of  the  Ga- 
darenes,  and  had  cured  two  demoniacs.  This  should 
have  made  the  inhabitants  thankful.  But,  though  he 
had  delivered  their  neighbors,  he  had  destroyed  their 
•swine ;  and  therefore  "  they  came  and  besought  him 
to  depart  out  of  their  coasts;"  and  he  complied ;  he 
sailed  to  the  other  side  of  the  lake.  And  thus,  when 
he  comes  as  a  reprover,  by  friends,  by  ministers,  by  af- 
flictions, by  conscience  ;  if,  instead  of  forsaking  your 
sins,  you  feel  his  rebukes  irksome,  and  long  to  be  free, 
he  will  withdraw,  saying,  "  He  is  joined  to  idols  ;  let  him 
alone."  But  when  the  disciples  were  going  to  Em- 
maus,  having  reached  "the  village,  whither  they  went, 
he  made  as  if  he  would  have  gone  further  ;"  but  when 
"  they  constrained  him,  saying,  Abide  with  us ;  for  it 
is  toward  evening,  and  the  day  is  far  spent ;  he  went 
in  to  tarry  with  them."  And  thus  he  abode  with  the 
Samaritans  "  two  days ;"  two  happy  days,  given  in 
answer  to  prayer,  and  employed  in  usefulness. 

For  we  read,  "Many  more  believed  because  of 
his  own  word;  and  said  unto  the  woman,  Now  we 
believe,  not  because  of  thy  saying :  for  we  have  heard 
him  ourselves,  and  know  that  this  is  indeed  the  Christ, 
the  Saviour  of  the  world."  Those  who  had  chosen 
to  remain  in  the  cit}^,  uninfluenced  by  the  testimony 
of  the  woman,  are  convinced  by  the  delaration  of  our 
Lord  himself.  All  are  not  called  at  the  same  time, 
or  by  the  same  means.  There  is  a.  remarkable  diver- 
sity in  the  circumstances. 


244  LECTURE    XVI. 

And  even  those  wlio  had  beheved  in  him  for  the 
saying  of  the  woman,  wefe  more  confimed  and  estab- 
lish by  his  own  word  ;  for  there  are  various  de- 
grees in  the  divine  life,  and  the  confidence  of  the 
Christian  grows  by  evidence.  And  there  is  such  a 
thing  as  experience,  or  an  acquaintance  with  divine 
things  derived  from  trial,  in  addition  to  testimony, 
which  is  peculiarly  satisfactory.  "We  do  not  rest  upon ' 
report  only,  not  even  the  report  of  inspired  men. 
We  know  assuredly,  by  actual  trial,  that  "  it  is  good 
to  draw  near  to  God;"  that  by  "believing  we  enter 
into  rest;"  that  while  "in  the  world  we  have  tribu- 
lation, in  the  Saviour  we  have  peace:"  we  have  "the 
witness  in  ourselves."  And  soon,  faith  of  every  kind 
will  be  lost  in  sight ;  and  we  shall  say  with  the  Queen 
of  Sheba,  "  It  was  a  true  report  which  I  heard  in 
mine  own  land :  but  now  I  have  come,  and  mine  eyes 
have  seen,  and,  behold,  the  half  was  not  told  me." 

What  a  time  of  refreshing  was  this !  What  a  work 
of  God  was  here !  Let  me  conclude  by  calling  upon 
you  to  observe,  who  were  the  subjects  of  this  work, 
a;nd  who  was  the  instrument. 

Mrst,  the  subjects  were  Samaritans,  not  Jews:  and 
we  may  exclaim  with  our  Lord,  on  another  occasion, 
We  "  have  not  found  so  great  faith,  no,  not  in  Israel." 
"  He  came  unto  his  own,  and  his  own  received  him 
not."  In  no  one  of  his  own  towns  or  villages,  did  he 
ever  meet  with  such  a  reception  as  from  these  Sama- 
ritans, who  were  deemed  -by  the  Jews,  "  the  filth  and 
the  offscouring  of  all  things."  "  What  shall  we  say 
then  ?  That  the  Gentiles,  who  followed  not  after 
righteousness,  have  attained  to  righteousness,  even  the 


THE   WOMAN   OF  SAMARIA.  245 

rigliteousness  which,  is  of  faith.  But  Israel,  which 
followed  after  the  law  of  righteousness,  hath  not  at- 
tained to  the  law  of  righteousness.  Wherefore? 
Because  they  sought  it  not  by  faith,  but  as  it  were 
bv  the  ^vorks  of  the  law.  For  they  stumbled  at  that 
stumbling-stone:  as  it  is  written.  Behold,  I  lay  in 
Sion  a  stumbling-stone  and  a  rock  of  offence  :  and  who- 
soever believeth  on  him  shall  not  be  ashamed." 

While  the  example  of  the  Samaritans  condemned 
the  Jews,  it  served  to  show,  how  very  contrary 
to  human  expectations  the  grace  of  the  Gospel  is ; 
so  that  often,  the  last  are  first,  and  the  first  last : 
and  to  afford  an  earnest  and  a  pledge  of  the  extension 
of  divine  grace  to  all  nations,  indiscriminately ;  indi- 
cating that  soon  there  was  to  be  "  no  difference 
between  the  Jew  and  the  Greek ;  for  the  same  Lord 
over  all  is  rich  unto  all  that  call  upon  him.  For 
whosever  shall  call  upon  the  name  of  the  Lord  shall 
be  saved." 

Secondly^  the  instrument  was,  not  a  philosopher, 
not  an  Apostle  armed  with  tongues  and  miracles,  but 
a  poor^  wicked^  hut  converted  woman.  And  "who 
hath  directed  the  Spirit  of  the  Lord,  or  being  his 
counsellor  hath  taught  him"  what  means  he  shall 
employ  to  accomplish  the  purposes  of  his  grace  ?  The 
Aveaker  the  instrument,  the  more  does  "  the  excel- 
lency of  the  power"  appear  to  be  "of  God." 
Hence,  in  the  variety  of  instruments  he  employs,  he 
often  takes  those  that,  to  carnal  apprehension,  seem 
the  most  unfit  and  unlikely.  Wlien  the  people  of 
Jericho  found  their  city  attacked  with  rams'-horns, 
instead  of  battering   machines,  they  were  no  doubt 


246  LECTUEE   XVI. 

ready  to  laugh  them  to  scorn ;  but,  down  went  the 
walls !  The  greatest  of  all  the  Apostles  had  been  the 
greatest  persecutor ;  and  he  "  preached  the  faith  that 
once  he  destroyed."  How  wonderful  that  this  wo- 
man should  not  only  be  saved  lierself,  but  should 
become  the  means  of  saving  many  others ;  coming  to 
the  well  a  sinner,  and  returning  a  preacher,  and  more 
successful  than  any  of  the  Apostles  before  the  day  of 
Pentecost. 

In  another  view,  there  is  often  a  suitableness  in 
such  instruments  as  these.  "  Having  much  forgiven, 
they  love  much."  The  change  wrought  in  them  is 
more  striking  and  unquestionable  than  in  others,  and 
awakens  inquiry.  They  can  speak  upon  divine  sub- 
jects from  experience,  and  what  comes  from  the  heart 
is  most  likely  to  reach  the  heart.  They  can  sympa- 
thize with  such  as  are  in  spiritual  distress,  and  "  know 
how  to  speak  a  word  in  season."  They  can  warn 
others  of  false  confidences,  and  lead  them  to  a  Saviour, 
of  whose  grace  they  have  not  only  heard,  but  tasted. 

What  singular  honor  has  been  conferred  upon 
this  woman !  She  was  usefid  not  only  by  her  active, 
but  (if  I  may  be  allowed  the  expression)  by  her  passive 
instrumentality.  How  many  have  been  awakened, 
how  many  encouraged,  how  many  edified,  by  reading, 
or  by  hearing  the  narrative  of  her  conversion  !  Oh  ! 
that  similar  effects  may  be  found  to  have  resulted  from 
that  consideration  of  her  history,  which  we  now  with 
reluctance  close. 


LECTURE  XVIL 


LYDIA. 

And  on  the  Sabbath  we  went  out  of  the  city  by  a  river  side,  where 
prayer  was  wont  to  be  made ;  and  we  sat  down,  and  spake  unto 
the  women  who  resorted  thither.  And  a  certain  woman  named 
Lydia,  a  seller  of  purple,  of  the  city  of  Thyatira,  who  worshipped 
God,  heard  us  :  whose  heart  the  Lord  opened,  that  she  attended 
unto  the  things  which  were  spoken  of  Paul.  And  when  she  was 
baptized,  and  her  household,  she  besought  us,  saying.  If  ye  have 
judged  me  to  be  faithful  to  the  Lord,  come  into  my  house,  and 
abide  there.     And  she  constrained  us. — Acts,  xvi.  13,  14,  15. 

History,  it  is  said,  is  philosophy  teaching  by  ex- 
ample. All  history  is  interesting  and  useful.  It 
enlarges  our  views  of  Providence ;  increases  our 
acquaintance  with  human  nature ;  and  saves  us,  by 
the  experience  of  others,  from  many  evils  in  our  own. 

But  the  history  of  the  church  is  far  superior  to 
that  of  the  world.  It  regards  the  soul  and  eternity, 
the  wonders  of  the  cross,  the  triumphs  of  the  Gospel, 
and  the  principles  which  prepare  Christians  for  all 
their  "  high  calling  of  God  in  Christ -Jesus," 

,And  yet  no  history  has  ever  been  written  so  ex- 
ceptionably,  or  has  displayed  so  much  of  the  prejudices 


248  LECTUEE  XVII. 

and  depravity  of  human  nature.  Hence,  a  powerful 
writer  has  been  induced  to  pronounce  it  "  one  long- 
continued  lie." 

But  from  this  sweeping  sentence,  we  are  sure  tliere 
is  one  portion  of  ecclesiastical-  history  perfectly  free. 
It  is  the  Acts  of  the  Apostles,  written  by  Luke  "  the 
beloved  physician,"  and  under  divine  inspiration.  To 
a  passage  of  this  history  your  attention  is  now  called. 

"  And  on  the  Sabbath  we  went  out  of  the  city," 
(Philippi,  the  chief  city  of  that  part  of  Macedonia,) 
"  by  a  river  side,  where  prayer  was  wont  to  be  made  ; 
and  we  sat  down,  and  spake  unto  the  women  who 
resorted  thither.  And  a  certain  woman  named  Lydia, 
a  seller  of  purple,  of  the  city  of  Thyatira,  who  wor- 
shipped God,  heard  us  :  whose  heart  the  Lord  opened, 
that  she  attended  unto  the  things  which  were  spoken  of 
Paul.  And  when  she  was  baptized,  and  her  house- 
hold, she  besought  us,  saying.  If  ye  have  judged  me 
to  be  faithful  to  the  Lord,  come  into  my  house,  and 
abide  there.     And  she  constrained  us." 

Philippi  was  built  by  Philip,  the  father  of  Alex- 
ander the  Great.  This  rendered  it  noted  from  the 
beginning.  In  after  times  it  became  more  famous, 
on  account  of  two  sanguinary  battles  which  the 
Eomans  fought  in  its  plains ;  in  one  of  which  Julius 
Caesar  vanquished  Pompey,  and  in  the  other  Augustus 
defeated  Brutus  and  Cassius. 

"  Every  battle  of  the  warrior  is  with  confused 
noise,  and  garments  rolled  in  blood:"  and  it  is  pain- 
ful to  review  the  scenes  of  misery  and  destruction 
which  proclaim  the  exploits  of  the  hero.  But  thy 
victories,  O  Jesus,  are  all  thine  own.     Thou  art  the 


LYDIA.  249 

"  Prince  of  Peace,"  Thy  peoj)le  are  made  "  willing 
in  the  day  of  thy  power ;"  but  they  are  subdued  by 
love;  and  they  are  conquered  only  to  be  made  "free 
indeed." 

In  the  words  we  have  chosen  as  the  subjects  of 
this  lecture,  let  us  consider, 

I.   The  occasion. 
And  II.   The  operation. 

I.  The  occasion  is  thus  expressed.  "  On  the 
Sabbath  we  went  out  of  the  city  by  a  river  side, 
where  prayer  was  wont  to  be  made ;  and  we  sat 
down,  and  spake  unto  the  women  who  resorted 
thither." 

Observe,  First^  The  Season:  ''  the  Sabbath." 

"  The  Sabbath  was  made  for  man  :"• — not  indeed 
exclusively.  It  had  a  merciful  reference  even  to  the 
brute  creation :  and  if  the  beasts  were  possessed  of 
reason,  they  would  be  thankful  for  such  an  appoint- 
ment. And  who  does  not  rejoice  to  hear  the  Fatlier 
of  all  his  creatures  say,  "  On  the  seventh  day  thou 
shalt  rest,  that  thine  ox  and  thine  ass  may  rest,"  as 
well  as  thou  ? 

But  the  Sabbath  was  peculiarly  designed  for  man. 
It  was  intended  to  favor  him  corporeally,  and  as  to 
his  outward  estate.  In  this  view,  the  Sabbath  may 
be  of  little  value  to  some  of  you ;  but  it  is  otherwise 
with  those'  who  have  to  toil  at  the  loom,  to  dig  in 
the  mine,  to  smite  at  the  forge,  and  gain  their  daily 
bread  by  the  sweat  of  their  brow.  Who  could  bear 
everlasting  drudgery  and  fatigue  ? 
•    II* 


250  LECTURE   XVII. 

But  if  the  Sabbatli  be  valuable  as  it  contributes  to 
the  relief,  the  cleanliness,  and  the  health  of  the  body ; 
it  has  higher  claims  on  a  moral  ground,  and  as  it 
regards  the  interests  of  the  soul.  It  is  almost  the 
only  time  which  the  poor  and  laboring  classes  have 
for  instruction  and  devotion  ;  and  if  the  Sabbath  were 
abolished,  it  is  easy  to  see  in  what  a  state  of  igno- 
rance and  barbarism  the  multitude  would  soon  be 
found. 

This  season  is  peculiarly  "the  accepted  time,  and 
the  day  of  salvation."  It  is  commonly  the  day  in 
which  the  sinner  is  awakened,  and  brought  to  "  seek 
those  things  that  are  above ;"  and  to  "  choose  that 
good  part,  which  shall  not  be  taken  away  from  him." 
And  it  is  not  only  the  season  in  which  the  greater 
part  of  the  people  of  God  are  called  by  divine  grace, 
but  it  is  also  that  in  which  by  "  waiting  upon  Him, 
their  strength  is  renewed,"  and  they  find  Him  "in 
his  palaces  for  a  refuge  :"  and  though  many  are  ready 
to  say,  "  what  a  weariness  is  it  to  serve  the  Lord ; 
when  will  the  Sabbath  be  gone,  that  we  may  sell 
corn  ?"  they  "  call  the  Sabbath  a  delight,  the  holy 
of  the  Lord,  honorable;"  and  find  "a  day  in  his 
courts  better  than  a  thousand." 

Observe  Secondly,  The  Place.  "  By  a  river  side, 
where  prayer  was  wont  to  be  made." 

God  seldom  receives  anything  more  than  external 
and  ceremonial  homage,  from  those  whose  attachment 
to  particular  places  leads  them  to  exclaim,  "  the 
temple  of  the  Lord,  the  temple  of  the  Lord,  the 
temple  of  the  Lord,  are  we."  Nothing  renders  a 
people  dear  to  God  but  their  conformity  to  him  ;  and 


LYDIA.  251 

nothing  makes  a  place  of  worship  sacred  but  the 
divine  presence.  As  to  external  holiness,  all  places 
are  alike  to  him  who  has  said,  "The  heaven  is  my 
throne,  and  the  earth  is  my  footstool :  where  is  the 
house  that  3'-e  build  unto  me  ?  and  where  is  the  place 
of  my  rest  ?''  He  "  dwelleth  not  in  temples  made 
with  hands." 

Where'er  we  seek  him  he  is  found, 
And  every  place  is  hallowed  ground 

"  I  will,"  says  the  apostle,  "  that  men  pray  every- 
where^ lifting  up  holy  hands,  without  wrath  and 
doubting."  Nathanael  found  him  under  the  fig  tree ; 
Paul,  on  board  the  ship,  in  the  hurricane ;  Jeremiah, 
in  the  dungeon ;  and  Jacob,  when  in  exile,  and  with 
no  building  near  him,  exclaimed,  "  How  dreadful  is 
this  place  I  this  is  none  other  but  the  house  of  God, 
and  this  is  the  gate  of  heaven." 

Let  those  remember  this  who  by  the  Providence 
of  God  are  removed  into  a  locality  of  spiritual  desti- 
tution ;  and  those,  also,  who  by  accident  or  disease 
are  deprived  of  temple  privileges.  The  God  of  all 
grace  is  always  near ;  and  in  the  house  of  mourning, 
or  the  lonely  walk  ;  in  a  field  of  standing  corn,  or  by 
a  river  side,  can  enable  you  to  "see  his  power  and 
glory  so  as  you  have  seen  him  in  the  sanctuary ^ 

But  you  need  not  imagine  that  this  company  held 
their  meeting  abroad,  in  the  open  air.  The  Jews, 
besides  .their  synagogues,  had  small  houses  in  retired 
situations,  where,  free  from  noise  and  disturbance, 
they  could  enjoy  occasional  devotion,  either  alone,  or 
with  any  of  their  connections.     Because  of  the  use 


252  LECTURE   XVII. 

to  which  they  were  a23propriated,  they  were  called 
ProseuchcB,  or  places  of  prayer.  To  one  of  these  our 
Saviour  himself  repaired,  as  when  it  is  said  "that  he 
went  out  into  a  mountain  to  pray,  and  continued  all 
night  in  prayer  to  God :"  that  is,  as  rendered  by  Dr. 
Campbell  and  others,  "  he  continued  all  night  in  an 
oratory,  or  proseucha." 

Such  a  provision  there  was  here,  "by  a  river  side;" 
called  a  place  "  where  prayer  was  wont  to  be  made." 
And  such  a  provision  was  a  desirable  and  valuable 
privilege,  where  persons  wished  to  indulge  their 
feelings  of  devotion  in  reading,  meditation,  prayer, 
or  pious  discourse.  By  the  power  of  association,  the 
place  would  serve  to  impress  the  mind,  while  the  end 
for  which  it  was  consecrated  would  tend  to  restrain 
their  thoughts  from  diversion. 

And  where  there  are  no  such  express  provisions  to 
accommodate  and  excite,  since  the  advantages  are 
otherwise  attainable,  we  wonder  that  Christians  do  not 
practise  retirement  more.  It  is  in  solitude  that  we 
gain  the  knowledge  of  ourselves,  and  are  loosened 
from  the  influence  of  the  world,  and  find  it  "  good 
to  draw  near  to  God,"  and  (as  an  old  writer  says) 
"  have  God  to  ourselves."  Had  we  resided  at  Phil- 
ippi,  I  trust  we  should  have  been  often  at  the  river 
side,  not  only  as  a  scene  of  pleasant  relaxation,  but 
as  a  place  "  where  prayer  was  wont  to  be  made." 

Observe  Thirdly,  The  Company.  "We  sat  down, 
and  spake  unto  the  Women  who  resorted  thither." 
We  do  not  read  of  any  men,  and  perhaps  there  were 
none  present.  It  has  often  been  remarked  that  wo- 
men are  more  numerous  and  more  regular  in  attend- 


LYDIA.  253 

ance,  in  our  public  and  social  assemblies,  than  men : 
and  thougli  (if  they  do  possess  and  display  a  superior 
regard  to  divine  things),  we  are  far  from  intimating 
that  their  devotion  is  derived  from  them,  yet  there 
are,  in  their  case,  circumstances  and  advantages  that 
materially  befriend  and  promote  it.  Their  sphere  of 
action  is  less  exposed  to  temptation;  their  natural 
susceptibility  is  greater;  they  are  under  more  habitual 
restraints ;  they  are  called  to  exercise  more  self-de- 
nial ;  and  the  vicissitudes  through  which  they  pass, 
and  the  perils  they  may  endure,  are  adajDted  to  awaken 
dependence  upon  God,  and  to  revive  and  preserve 
thoughts  of  another  world. 

And  is  it  not  surprising  that  women  can  ever 
countenance  irreligion  or  infidelity?  Is  there  a 
writer  of  this  class  that  has  ever  done  justic  e  to  their 
claims?  or  that  has  ascribed  to  them  any  other 
honor  than  that  which  results  from  subjection  and 
subserviency  ?  There  is  no  book  which  females  are 
so  bound  to  regard  and  honor  as  the  Scriptures. 
It  is  there  alone  that  they  appear  not  only  as  lovely, 
but  as  reasonable  and  immortal  beings ;  as  "  heirs 
together"  with  us  "of  the  grace  of  life;"  personally 
res^ionsible ;  emiDent  in  usefulness ;  and  often  pecu- 
liarly honored  of  God. 

Observe  Fourthly^  The  Preaching.  "  We  sat  down, 
and  spahe  unto  the  women  who  resorted  thither." 
We  are  not  informed  of  the  subject  of  their  discourse  ; 
but  it  is  -not  difficult  to  conjecture  what  it  was,  since 
each  of  the  speakers  had  "determined  to  know 
nothing  save  Jesus  Christ  and  him  crucified;"  and 
no  other  subject  was  ever  honored  as    "the  minis- 


254  LECTURE   XVII. 

tration  of  the  spirit,"  and  "  tlie  power  of  God  to  sal- 
vation." 

It  is  likely  that  this  subject  was  never  heard  in 
that  place  before;  and  how  was  it  received  and 
treated  ?  As  all  the  audience  were  females,  there 
was  no  violence  or  indecorum ;  but  it  is  probable 
that  some  wondered,  and  that  others  said,  "  we  should 
like  to  hear  again  of  this  matter."  We  know  not 
how  man}^  were  present,  but  we  only  read  of  one  who 
was  made  "  wise  unto  salvation."  Perhaps  no  ser- 
mon was  ever  useful  to  all  the  hearers.  This  was  not 
the  case  even  with  Peter's  sermon  on  the  day  of  Pen- 
tecost; for  while  three  thousand  were  "pricked  in 
their  heart,"  "some  mocked:"  and  the  reflection  of 
the  Apostle  is  as  true  as  it  is  awful ;  that  while  to 
some  "we  are  the  savor  of  life  unto  life,"  to  others 
"  we  are  the  savor  of  death  unto  death."  Much  seed 
is  sown ;  but  some  falls  "  by  the  way  side,"  and  some 
"upon  stony  places,"  and  some  "among  thorns;" 
while  one-fourth  only  falls  "into  good  ground;"  and 
even  this  yields  only  in  very  unequal  proportions. 

But  this  should  not  discourage  us ;  as,  First^  It 
will  not  be  always  so ;  for  "  Thus  saith  the  Lord  of 
Hosts ;  In  those  days  it  shall  come  to  pass,  that  ten 
men  shall  take  hold  out  of  all  languages  of  the  nations, 
even  shall  take  hold  of  the  skirt  of  him  that  is  a  Jew, 
saying,  We  will  go  with  you  ;  for  we  have  heard  that 
God  is  with  you."  "  His  name  shall  endure  forever : 
his  name  shall  be  continued  as  long  as  the  sun :  and 
men  shall  be  blessed  in  him :  all  nations  shall  call  him 
blessed."  And,  Secondly,  The  salvation  of  one  indi- 
vidual is  of  such  unspeakable  importance,  that  we  are 


LYDIA.  255 

assured  it  causes  "joy  in  the  presence  of  the  angels 
of  God  ;"  and  success,  though  in  only  a  single  instance, 
should  always  be  regarded  as  an  abundant  reward. 
"Know  that  he  who  converteth  a  sinner  from  the 
error  of  his  way  shall  save  a  soul  from  death,  and  shall 
hide  a  multitude  of  sins." 

From  the  Occasion^  let  us  pass  to  consider, 
II.  The  Operation  here  accomplished. 

It  was  exemplified  in  the  experience  of  Lydia.  "  A 
certain  woman  named  Lydia,  a  seller  of  purple,  of  the 
city  of  Thyatii'a,  who  worshipped  God,  heard  us: 
whose  heart  the  Lord  opened,  and  she  attended  unto 
the  things  which  were  spoken  of  Paul.  And  when 
she  was  baptized,  and  her  household,  she  besought  us, 
saying.  If  ye  have  judged  me  to  be  faithful  to  the 
Lord,  come  into  my  house,  and  abide  there.  And 
she  constrained  us." 

Several  particulars  are  here  mentioned  concerning 
her,  all  of  which  are  worthy  of  our  notice,  because 
they  have  the  signature  of  the  Holy  Ghost  stamped 
upon  them. 

First^  Her  Employment.  She  was  a  "  seller  of  purple." 
She  had,  therefore,  an  occupation ;  and  was  not  one 
of  those  of  whom  the  Apostle  speaks;  "idle,  wander- 
ing about  from  house  to  house ;  and  not  only  idle, 
but  tattlers  also,  and  busy-bodies,  speaking  things 
which  they  ought  not."  Trade  is  respectable,  and 
as  Bishop  Sanderson  remarks,  "  nothing  is  so  disgrace- 
ful as  beggary,  and  shabby  gentility."  The  Jews  al- 
ways gave  their  children  a  calling ;  and  they  had  among 


256  LECTURE   XVII. 

them  a  proverb,  that  "he  who  brings  up  a  son  with- 
out a  trade,  teaches  him  to  steal."  Seneca  declared, 
"  I  had  rather  be  sick,  than  be  idle."  And  truly  has 
Dr.  Watts  said, 

For  Satan  finds  some  mischief  still, 
For  idle  hands  to  do. 

In  vain  will  any  alleg^  business  as  an  excuse  for 
irreligion ;  for  they  will  hereafter  find  that  persons, 
placed  in  the  same  circumstances,  and  liable  to  the 
same  temptations  with  themselves,  have  been  followers 
of '  the  Lord  Jesus,  and  "  have  not  defiled  their 
garments." 

The  question  has  more  than  once  been  agitated, 
whether  it  is  lawful  for  professors  of  religion  to  carry 
on  businesses  which  have  pride,  not  utility  ;  luxury, 
not  necessity,  for  their  object.  Lydia  does  not  appear 
to  have  relinquished  her  employment ;  and  if  she 
continued  it,  she  would  doubtless  expect  encourage- 
ment from  her  fellow  disciples ;  such  as  Paul  recom- 
mended to  the  Eomans  in  behalf  of  Phoebe;  "that 
ye  receive  her  in  the  Lord,  as  becometh  saints,  and 
that  ye  assist  her  in  whatsover  business  she  hath  need 
of  you."  But  the  first  Christians  used  little  j^urple : 
they  were  commonly  poor ;  and  the  less  that  modern 
professors  adorn  themselves,  the  better.  Their  Lord 
and  Saviour  was  but  once  attired  in  purple  ;  and  then 
it  was  in  mockery  and  scorn. 

Secondly^  The  Place  of  her  Extraction.  She  was 
"  of  the  city  of  Thyatira."  -This  was  a  great  way 
from  Philippi.  How  came  she  here?  By  bereave- 
ment ?   or  friendship  ?    or    marriage  ?   or    business  ? 


LYDIA.  257 

We  cannot  determine  this ;  but  liere  slie  now  re- 
sided. And  there  arc  not  many  in  tliis  "vain  life, 
which  we  spend  as  a  shadow,"  who  continue  in  one 
place.  How  few  are  there  Avho  die  where  they  were 
born ;  or  even .  settle  permanently  where  they  were 
brought  up. 

The  events  leading  to  their  removal  often  seem 
very  casual ;  and  they  are  so  as  to  the  individuals 
themselves ;  but  they  are  divinely  known,  arranged, 
and  determined.  The  Lord  fixes  "the  bounds  of 
their  habitation  :"  and  with  regard  to  his  own  people, 
the  disposals  of  his  Providence  are  in  subserviency  to 
the  designs  of  his  Grace.  The  man  says,  "  I  will  go 
into  such  a  city  and  buy,  and  sell,  and  get  gain ;" 
and  he  goes ;  and  he  finds  there,  though  he  never 
looked  after  it,  "  the  pearl  of  great  price."  In  his 
new  situation,  by  curiosity,  or  example,  or  invitation, 
he  is  induced  to  hear  "  the  joyful  sound,"  and  his  feet 
are  turned  into  the  path  of  peace.  Many,  when  they 
look  back  on  life,  will  know,  that  had  it  not  been  for 
such  or  such  an  occurrence,  they  would  have  remained 
in  places  where  they  might  have  been  corrupted  and 
destroyed.  It  was  a  blessed  change  which  brought 
Lydia  from  Thyatira  to  Philippi. 

Thirdly^  Her  Character.  She  "worshipped  God." 
She  is,  therefore,  very  distinguishable  from  her  fellow 
convert,  whose  case  is  recorded  in  the  same  chapter. 
It  is  more  than  probable  that  the  jailer  of  Philippi 
was  rude,  profane,  and  vicious.  He  was  cruel  towards 
the  Apostles,  and  was  about  to  commit  murder  on 
hmiself.  "  But  Lydia  was  a  proselyte ;  of  moral  de- 
portment, and  amiable  disposition. 


258  LECTURE   XVII. 

The  grace  of  God  is  infinite]}^  free ;  and  accord- 
ingl}^,  we  sometimes  find  it  operating  on  individuals 
the  most  unlikely ;  and  even  publicans  and  harlots 
enter  into  the  kingdom  of  God  before  Scribes  and 
l*harisees.  So  when  the  Apostle,  writing  to  the  Co- 
rinthians, enumerates  a  dreadful  catalogue  of  sinners, 
he  adds,  "and  such  were  some  of  you:"  some,  but 
not  all.  No :  some  are  called  who  were  distinguished 
by  previous  moral  and  unblameable  conduct.  This 
seems  to  have  been  the  case  with  many,  if  not  all,  of 
the  twelve  Apostles;  this  was  the  case  with  Corne- 
lius, and  vath  Timothy;  and  this,  likewise,  was  the 
case  with  Lydia. 

Some  talk  as  if  they  imagined  they  had  a  kind  of 
advantage  in  having  been  converted  and  saved  from 
a ,  state  of  profligacy ;  especially  as  to  decision  and 
evidence.  But  sin  is  a  bad  business,  and  it  is  a  mercy 
to  have  been  preserved  from  it,  in  every  kind  and  de- 
gree :  and  one  peculiar  advantage  arises  from  having 
been  moral  before  we  became  spiritual,  namely,  the 
avoiding  of  the  injuries  which  sin  does  to  others,  by 
influence  and  example ;  and  which,  when  converted 
ourselves,  we  cannot  repair,  but  must  lament  all*  our 
days.  Let  none,  therefore,  think  the  less  of  a  work 
of  grace  on  this  account.  Such  a  conversion  may  be 
less  visible,  but  is  not  less  real :  indeed  it  is  not 
less  visible  with  regard  to  God,  who  looks  to  the  heart. 

I  do  not  like  the  notion  that  we  are  all  to  do 
something,  or  acquire  something,  as  a  condition  of 
divine  grace.  All  good  is  from  God,  the  dawn  as 
well  as  the  day.  But  there  is  an  order  in  the  Lord's 
operations,  so  that  he  crowns  grace  v/ith  grace,  and 


LYDIA.  259 

"  to  him  that  liath  shall  be  given,  and  he  shall  have 
more  abundantly."  "  Because  I  said  unto  thee,  I 
saw  thee  under  the  fig  tree,  believest  thou?  thon 
shalt  see  greater  things  than  these."  "  Then  shall  we 
know,  if  we  follow  on  to  know  the  Lord :  his  going 
forth  is  prepared  as  the  morning ;  and  he  shall  come 
unto  us  as  the  rain,  as  the  latter  and  former  rain  unto 
the  earth." 

Observe,  therefore,  Fourthly^  Her  Attendance.  She 
"  heard  us ;"  meaning,  at  this  time  and  place :  she 
was  one  of  the  present  assembly.  What  induced  her 
to  be  there  on  this  occasion,  whether  invitation,  or 
curiosity,  or  the  working  of  conscience,  we  know  not ; 
but  she  could  say,  as  Abraham's  servant  did,  "  I  being 
in  the  Avay,  the  Lord  led  me."  It  is  well  to  be  at 
the  pool,  "  waiting  for  the  troubling  of  the  water." 
Whatever  brings  persons  under  the  preaching  of  the 
word  is  to  be  viewed  with  thankfulness,  as  an  encour- 
agement of  hope:  for  "faith  cometh  by  hearing,  and 
hearing  by  the  word  of  God:"  and  "blessed  are  the 
people  that"  (even  in  this  sense)  "know  the  joyful 
sound."  Sin  entered  by  the  ear,  and  so  does  grace. 
Listening  to  the  devil,  we  fell :  hearkening  unto 
God,  we  rise.     "  Hear,  and  your  soul  shall  live." 

Fifthly^  The  Change  she  experienced.  "  Whose 
heart  the  Lord  opened."  What  does  this  imply,  but 
that  her  heart  was  before  shut? — Shut,  as  ice  shuts 
up  the  water  that  it  cannot  flow. — Shut,  as  the  miser 
shuts  up  his  bowels  of  compassion  from  the  jDOor. — 
Shut,  as  a  door  is  shut  to  keep  the  house  from  the 
entrance  of  the  owner.  This  is  our  Saviour's  own 
image :    "  Behold,  I  stand  at  the  door,  and  knock : 


260  LECTURE   XVII. 

if  any  man  hear  my  voice,  and  open  the  door,  I  will 
come  in  to  him,  and  will  sup  with  him,  and  he  with 
me." 

The  heart  of  man  is  naturally  averse  to  religion; 
and  nothing,  either  pleasing  or  awful,  can  induce  an 
attention  to  it :  Yea,  "  the  carnal  mind  is  enmity 
against  God ;  for  it  is  not  subject  to  the  law  of  God, 
neither  indeed  can  be."  But  when  the  heart  is 
opened,  this  aversion  is  removed ;  our  duty  becomes 
our  delight ;  and  we  are  made  "  ready  to  every  good 
work  to  do  his  will." 

But  we  here  see  not  only  the  nature  of  this  change, 
but  the  author  of  it :  "  whose  heart  the  Lord  opened." 
Yes,  whatever  be  the  instrument,  he  is  the  agent. 
"It  is  the  Lord's  doing,  and  it  is  marvellous  in  our 
eyes."  The  state  of  human  nature  is  such  as  to  re- 
quire the  Almighty  to  "  work  in  us,  both  to  will  and 
to  do ;"  and  we  are  expressly  informed,  that  every 
saved  sinner  is  "  his  workmanship,  created  in  Christ 
Jesus  unto  good  works."  An  operation  is  required, 
to  eifect  which  is  above  the  power  of  education,  ex- 
ample, and  moral  suasion.  But  nothing  is  too  hard 
for  the  Lord.  He  who  made  us  knows  our  frame. 
He  has  immediate  access  to  our  spirits.  The  heart 
is  under  his  dominion  and  agency ;  and  "  what  he 
has  promised,  he  is  able  also  to  perform."  "  Then 
will  I  sprinkle  clean  water  upon  you,  and  ye  shall  be 
clean ;  from  all  your  filthiness,  and  from  all  your 
idols,  will  I  cleanse  you.  'A  new  heart  also  will  I 
give  you,  and  a  new  spirit  will  I  put  within  you : 
and  I  will  take  away  the  stony  heart  out  of  your 
flesh,  and  I  will  give  you  a  heart  of  flesh.     And  I 


LYDIA.  261 

will  put  my  spirit  within  you,  and  cause  you  to  walk 
in  my  statutes,  and  ye  shall  keep  my  judgments,  and 
do  them."  If  this  promise  has  been  fulfilled  in  your 
happy  experience,  you  will  have  no  objection  to  give 
him  the  glory  of  the  work.  And  if  you  are  desirous 
of  being  the  subjects  of  it,  your  hope  here  meets  with 
every  encouragement.  "  Ask,"  says  he,  "  and  it 
shall  be  given  you ;  seek,  and  ye  shall  firid ;  knock, 
and  it  shall  be  opened  unto  you." 

Finally,  Observe  the  Evidences  she  gave  of  the 
Reality  of  her  Conversion.  They  were  three.  Let 
us  consider  them. 

l5^,  Her  regard  to  the  divine  teachi7igs.  "  She  at- 
tended unto  the  things  which  were  spoken  by  Paul." 
If  some  are  called  without  the  direct  and  obvious 
instrumentality  of  the  word  of  God,  they  always 
evince  the  divinity  of  their  calling,  by  their  attraction 
and  attention  to  that  word,  as  soon  as  they  have  it 
in  their  power.  They  are  sure  to  love  it,  to  read  it, 
to  hear  it,  and  to  ^'•attend  to  the  things  which  are 
spoken :" — to  attend  to  them  seriously,  prayerfully, 
and  with  application  to  themselves. 

Thus  did  Lydia  ;  and,  therefore, 

The  'id  evidence  was,  Her  readiness  to  Dedicate 
herself  entirely  to  the  Lord,  in  a  Profession  of  his  Name. 
"  She  was  baiJtizcd,  and  her  household." 

A  profession  of  religion,  without  the  reality,  is 
nothing ;  but  we  are  not  only  to  be  Christians,  but  to 
appear  such  "  With  the  heart,"  indeed,  "  man  be- 
lieveth  unto  righteousness ;"  but  "  with  the  mouth 
confession  is  made  unto  salvation."  Experience  is 
desirable  and  necessary ;  but  our  "  light  is  to  shine 


262  LECTURE   XVII. 

before  men,  that  tliey  may  see  our  good  works,  and 
glorify  our  Father  who  is  in  heaven."  Had  the  mar- 
tyrs concealed  the  truths  they  embraced,  they  could 
not  have  been  witnesses  for  God,  nor  have  glorified 
him  by  their  sufferings  and  deaths.  Lydia,  by  her 
submission  to  the  ordinance  of  baptism,  proclaimed 
herself  a  Christian. 

And  you  will  observe,  she  did  this  immediately^ 
without  consulting  with  flesh  and  blood ;  and  also 
without  reserve ;  relatively^  as  well  as  personally ;  de- 
voting her  whole  family  in  the  sacred  rite  ;  and  thus 
saying,  with  Joshua,  "  As  for  me  and  mj  house,  we 
will  serve  the  Lord." 

The  3c?  evidence  was.  The  Pressing  Solicitation  she 
gave  to  the  Apostles.  "  She  besought  us,  saying.  If 
ye  have  judged  me  to  be  faithful  to  the  Lord,  come 
into  my  house,  and  abide  there.  And  she  constrained 
us."  If  this  be  viewed  as  expressive  of  her  desire  to 
gain  more  spiritual  improvement  from  them,  and  to 
have  her  household  blessed  by  them,  even  this  was  a 
token  for  good. 

But  it  was  also  an  instance  and  a  proof  of  her  lib- 
erality. She  was  willing  to  "  minister  to  the  neces- 
sities of  the  saints ;"  and  "  given  to  hospitality :" 
not  deeming  it  "  a  great  thing,"  as  she  had  received 
of  their  "■  spiritual  things,  that  they  should  reap  her 
carnal  things," 

And  here  was  more  than  liberality.  Her  conduct 
was  the  result  of  that  affection  for  the  servants  of  the 
Most  High  God,  which  she  now  felt.  Like  begets 
like,  and  attracts  hke.  "  By  this  we  know  that  we 
have  passed  from  death  unto  life,  because  we  love  the 


LYDIA.  263 

brethren :  and  he  that  dwelleth  in  love,  dwelleth  in 
God,  and  God  in  him." 

It  also  displayed  her  pious  fortitude.  To  perceive 
this,  you  must  look  back,  and  remember  that  at  this 
time,  Christians  were  a  "  sect  everywhere  spoken 
against."  To  harbor  these  men  was,  therefore,  the 
way,  if  not  to  endanger  her  dwelhngs,  to  have  her 
name  cast  out  as  evil ;  and  to  be  denounced  as  coun- 
tenancing and  entertaining  disturbers,  who  came  to 
"  turn  the  world  upside  down ;"  men  who  were  re- 
garded as  enemies  to  Moses,  and  rebels  against  Caesar. 
But  all  this  she  nobly  braved,  and  proved  that  she 
was  willing  to  go  forth  to  the  despised  Galilean, 
"  without  the  camp,  bearing  his  reproach ;"  and  if  not 
herself  a  sufferer,  resolved  to  be  a  "  companion  of  them 
that  were  so  used." 

It  would  seem  she  had  some  difficulty  in  persuading 
them  to  complj^  with  her  invitation  and  request ;  and 
why  were  they  reluctant?  Was  it  from  delicacy? 
Were  thev  afraid  of  beius;  burdensome  to  a  voung 
convert?  Or  were  they  desirous  of  showing  that, 
with  regard  to  their  followers,  they  sought  not  theirs, 
but  them  ? 

But  considering  their  refusal  as  a  seeming  want  of 
confidence  in  her  sincerity,  she  would  take  no  denial : 
"  and  she  constrained  us."  Nor  was  this  the  only 
instance  of  her  hospitality.  Her  dwelling  seems  to 
have  been  their  home,  while  they  were  at  Philippi; 
for  after  their  casting  out  a  spirit  of  divination,  their 
imprisonment,  the  conversion  of  the  jailer,  and  the 
defeat  of  the  magistrates  who  would  have  thrust  them 
out  privily,  we  read,  "they  went  out  of  the  prison, 


264  LECTURE   XVII. 

and  entered  into  the  house  of  Lydia  :  and  when  they 
had  seen  the  brethren,  they  comforted  them,  and  de- 
parted." Happy  Lj^dia,  to  be  honored  and  favored 
with  such  guests  as  Paul  and  Silas !  But  how  short, 
how  interrupted  were  these  delightful  visits  ;  as  brief 
as  they  were  blessed  !  We  must  not  expe(it  on  earth 
the  joys  of  heaven. 

Instead  of  a  general  application, — which  has  indeed 
been  made  all  through  the  preceding  lecture, — we 
shall  conclude  with  a  question,  which  we  address  to 
all  your  consciences  in  the  sight  of  God.  Has  the 
change  of  which  we  have  been  speaking  been  effected 
in  your  experience  ?     Has  the  Lord  opened  your 

HEART  ? 

Let  me  beseech  you  not  to  elude  the  question,  as 
unimportant.  It  is  of  everlasting  moment  to  each 
of  you ;  since  the  faithful  Avitness  has  said,  "  Except 
a  man  be  born  again,  he  cannot  see  the  kingdom  of 
God. — Ye  must  be  born  again." 

Nor  suppose  the  question  incapable  of  being  de- 
cided. Such  a  change  must  produce  effects  and 
evidences.  "  That  which  is  born  of  the  flesh  is  flesh ; 
and  that  which  is  born  of  the  spirit  is  spirit."  "  They 
that  are  after  the  flesli  do  mind  the  things  of  the 
ffesh  ;  but  they  that  are  after  the  Spirit,  the  things  of 
the  Spirit."  Compare  yourselves  with  those  who  are 
described  in  the  Scriptures  as  "  new  creatures."  Place 
yourselves  in  the  condition  of  Lydia,  and  see  how  far 
you  are  like-minded  with  her. 

Where  the  heart  is  shut,  religion  is  a  thing  stand- 
ing without.  Its  duties  are  only  externally  regarded, 
and  dragged  through  as  tasks.     But  when  the  heart 


LYDIA.  265 

is  open,  all  is  open ;  open  to  tlie  Saviour,  open  to  his 
people,  open  to  his  poor,  open  to  liis  ministers,  open 
to  his  cause.  And  now,  his  "yoke  is  easy,"  his  "  bur- 
den is  light,"  and  his  "  service  is  perfect  freedom." 
The  blessed  convert,  "  whose  heart  the  Lord  has 
opened,"  is  "upheld  by  a  free  Spirit,"  and  with  "en- 
larged heart  he  runs  in  the  way  of  God's  command- 
ments ;"  "  runs  and  is  not  weary ;  and  walks,  and  is 
not  faint." 

12 


LECTURE  XVIII. 


DORCAS 

Now  there  was  at  Joppa  a  certain  disciple  named  Tabitha,  which  by 
interpretation  is  called  Dorcas  :  this  woman  was  full  of  good 
works  and  alms-deeds  which  she  did.  And  it  came  to  pass  in 
those  days,  that  she  was  sick,  and  died :  whom  when  they  had 
washed,  they  laid  her  in  an  upper  chamber.  And  forasmuch  as 
Lydda  was  nigh  to  Joppa,  and  the  disciples  had  heard  that 
Peter  was  tliere,  they  sent  unto  him  two  men,  desiring  him 
that  he  would  not  delay  to  come  to  them.  Then  Peter  arose 
and  went  with  them.  When  he  was  come,  they  brought  him 
into  the  upper  chamber :  and  all  the  widows  stood  by  him 
weeping,  and  showing  the  coats  and  garments  which  Dorcas 
made,  while  she  was  with  them.  But  Peter  put  them  all  forth, 
and  kneeled  down,  and  prayed ;  and  turning  him  to  the  body, 
said,  Tabitha,  arise.  And  she  opened  her  eyes :  and  when  she 
saw  Peter,  she  sat  up.  And  he  gave  her  his  hand,  and  lifted 
her  up,  and  when  he  had  called  the  saints  and  widows,  he  pre- 
sented her  alive.  And  it  was  known  throughout  all  Joppa ;  and 
many  believed  in  the  Lord. — Acts,  ix.  36-42. 

"  A  GRACIOUS  woman,"  says  Solomon,  "  retainetli 
honor."  And  who  among  tlie  daughters  of  men 
deserves  this  noble  character?  She,  whose  heart 
is  renewed  bj  a  divine  agency — she,  whose  life  is 
replete  with  benevolence  and  kindness — she,  whose 
piety  and  liberality  combine  to  aid  and  secure  each 


DOECAS.  267 

other — slie,  whose  "  prayers  and  alms  come  up  for 
a  memorial  before  God."  She  is  gracious;  and, 
according  to  the  testimony  of  the  wise  man,  attracts 
honor:  yea,  he  tells  us  she  not  only  possesses,  but 
retains  it.  Endeavors  may  be  made  to  rob  her  of 
this  treasure,  but  she  will  live  down  slander,  and 
enthrone  herself  in  the  esteem  of  those  around  her. 
She  may  die,  but  her  example  will  survive,  and  her 
influence  will  continue.  "  The  name  of  the  wicked 
shall  rot :  but  the  memory  of  the  just  is  blessed ; 
and  the  righteous  shall  be  in  everlasting  remem- 
brance." 

An  illustration  of  this  truth  is  now  before  us. 
For  while  many,  who  figured  away  in  the  neigh- 
borhood, flattered  as  the  beauties  of  the  day,  admired 
for  their  attire,  and  distinguished  by  their  accomplish- 
ments, have  peiished  in  oblivion,  that  which  Dorcas 
did,  wherever  the  gospel  is  preached,  shall  be  told  as 
a  memorial  of  her.  "  Favor  is  deceitful,  and  beauty 
is  vain :  but  a  woman  that  feareth  the  Lord,  she 
shall  be  praised.  Give  her  of  the  fruit  of  her  hands ; 
and  let  her  own  works  praise  her  in  the  gates." 

The  place  in  which  .this  good  woman  lived  was 
Joppa,  now  called  Jaffa.  It  was  situated  on  the 
Mediterranean  Sea,  and  was  the  ncar^t  seaport  to 
Jerusalem.  It  is  often  mentioned  in  the  Scriptures. 
From  hence  Solomon  received  his  floated  timbers  for 
building  the  temple.  Here  Jonah  embarked,  to  .flee 
from  the  presence  of  the  Lord.  Here  Peter  was 
authorized,  in  a  vision,  to  preach  the  gospel  to  the 
Gentiles.  Here,  also,  resided  another  individual 
immortalized  in  sacred  history,  not  for  secular  gran- 


268  LECTURE  XVIII. 

deur,  but  for  Christian  hospitality — "  Simon,  a  tanner, 
whose  house  was  bj  the  sea-side." 

Concerning  her  condition  in  life,  as  nothing  is  told 
us,  it  would  be  useless  to  conjecture.  It  is  probable 
she  was  a  widow ;  and  she  seems  to  have  been  a 
woman  of  respectability,  if  not  of  affluence,  in  her 
circumstances. 

But  her  character  ; — her  death  ; — and  her  resur- 
rection, are  the  things  distinctly  recorded  of  her; 
and  these  are  worthy  of  our  devout  attention. 

Let  us  review,  and  endeavor  to  improve  them. 

I.  As  to  her  character  ;  she  is  designated  "  a 
certain  disciple."  It  is  not  said  of  whom  she  was  a 
disciple,  nor  was  it  necessary.  Jesus  is  the  master, 
the  only  master  of  Christians,  and  she  was  one  of 
his  scholars.  This  was  her  dignity  and  happiness, 
to  sit  at  the  feet  of  him  who  is  "  Lord  of  all,"  and 
of  whom  it  is  said,  "none  teaches  like  him,"  But 
in  this  case,  discipleship  included,  not  only  the  belief 
and  profession  of  his  docrine,  but  also,  a  conformity 
to  his  examj)le.  "If  any  man  will  be  my  disciple, 
let  him  deny  himself,  and  take  up  his  cross,  and 
follow  me." 

She  is,  therefore,  described  by  her  personal  religion. 
This  was  not  only  real,  but  eminent.  Such  is  the 
meaning  of  the  expression,  she  "  was  full  of  good 
works  and  alms-deeds  which  she  did."  There  are 
many  to  be  found  in  every  place,  who  "  care  for 
none  of  these  things."  Their  life  is  filled  up  with 
vanity  and  vice ;  but  is  entirely  void  of  godliness. 
And  there  are  others  who  are  satisfied  with  low  and 


DORCAS.  269 

common  attainments.  We  do  not  see  in  them  any 
disposition  to  excel :  any  of  those  vigorous  and 
indefatigable  exertions  which  a  supreme  concern  in 
any  cause  is  likely  to  produce :  any  of  that  zeal 
which  is  urging  on  the  votaries  of  the  world ;  and 
which  makes  the  covetous  so  strenuous  to  join  house 
to  house,  and  add  field  to  field ;  the  ambitious  to 
acquire  and  multiply  honors ;  and  the  scholar  to 
enlarge  his  intellectual  store.  It  was  not  so  with 
Paul.  "  Brethren,"  said  he,  "  I  count  not  myself 
to  have  apprehended :  but  this  one  thing  I  do,  for- 
getting those  things  which  are  behind,  and  reaching 
forth  unto  those  things  which  are  before,  I  press 
toward  the  mark  for  the  prize  of  the  high  calling  of 
God  in  Christ  Jesus."  And  what  is  his  prayer  for 
the  Philippians  ?  "  That  ye  may  be  filled  with  the 
fruits  of  righteousness,  Avhich  are  by  Jesus  Christ, 
unto  the  glory  and  praise  of  Cod."  And  what  does 
he  implore  for  the  Ephesians  ?  "  To  know  the  love 
of  Christ,  which  passeth  knowledge,  that  ye  might  be 
filled  with  all  the  fulness  of  God."  With  this,  also, 
accords  the  admonition  of  the  Apostle  Peter  ;  "  And 
beside  this,  giving  all  diligence,  add  to  your  faith 
virtue ;  and  to  virtue  knowledge ;  and  to  knowledge 
temperance ;  and  to  temperance  patience ;  and  to 
patience  godliness ;  and  to  godliness  brotherly  kind- 
ness ;  and  to  brotherly  kindness  charity.  For  if  these 
things  be  in  you,  and  abound,  they  make  you  that 
ye  shall' neither  be  barren  nor  unfruitful  in  the  knowl- 
edge of  our  Lord  Jesus  Christ." 

■All  this   shows  the  desirableness  and  the  import- 
ance of  rehgious  progress,  and  prosperity  in  the  divine 


270  LECTUEE   XVIII. 

life.  You  should  be  anxious  to  be  not  only  safe,  but 
exemplaiy  :  not  only  to  liave  faith,  but  to  be  "strong 
in  faith :"  not  only  to  gain  heaven  when  you  die,  but 
to  glorify  God,  and  serve  your  generation  while  you 
live.     This  was  the  case  with  Dorcas. 

But  let  us  see  in  what  it  was  that  Dorcas  excelled. 
She  "  was  full ;" — not  full  of  pretences,  and  of 
words,  and  of  hearing  sermons,  and  of  pubhc  assem- 
blies ;  all  of  which  are  often  the  mere  "  form  of  god- 
liness," without  "  the  power."  Her  religion  was 
substantial  and  practical:  it  was  the  religion  of  the 
heart  and  life :  she  abounded  in  obedience :  she 
"was  full  of  good  works  and  alms-deeds  which  she 
did." 

Four  things  are  mentioned  to  exemplify  her  practice. 

The  First  regards  the  Particular  Objects  of  her 
Beneficence.  They  were  "  Widows. -^^ — a  class  of  claim- 
ants upon  kindness  and  charity,  more  often  men- 
tioned in  the  book  of  God  than  any  other ;  unless  it 
be  "  the  fatherless,"  who  are  commonly  noticed 
along  with  them.  ^And,  surely,  none  have  greater 
demands  upon  our  tenderness  and  compassion.  They 
are  in  a  state  of  solitariness,  after  communion  the 
most  intimate  and  endeared,  increasing  every  joy,  and 
diminishing  every  sorrow  by  sympathy  and  participa- 
tion. They  are  in  a  state  of  helplessness  and  hazard, 
after  leaning  upon  another  for  assistance  and  protec- 
tion ;  and,  therefore,  they  often  become  victims  of 
artifice  and  injustice ;  while  their  bereaved  offspring 
are  treated  with  severity  or  neglect,  or  are  drawn 
aside  by  temptation  to  folly  and  vice.  How  often  do 
they  exchange  ease  and  affluence  for  perplexity,  toil, 


DORCAS.  271 

and  indigence:  for  it  is  not  every  good  man  who 
leaves  bags  of  gold  behind  him. 

Hence  says  God  to  the  Jews,  who  were  willing 
enough  to  attend  the  forms  and  ceremonies  of  divine 
worship  :  "  When  ye  spread  forth  your  hands,  I  will 
hide  mine  eyes  from  you :  yea,  when  ye  make  many 
prayers,  I  will  not  hear ;  your  hands  are  full  of  blood. 
Wash  you,  make  you  clean  ;  put  away  the  evil  of  your 
doings  from  before  mine  eyes  ;  cease  to  do  evil ;  learn 
to  do  well ;  seek  judgment,  relieve  the  oppressed,  judge 
the  fatherless,  plead  for  the  widow."  Hence  says 
David ;  "  A  father  of  the  fatherless,  and  a  judge  of 
the  widows,  is  God  in  his  holy  habitation."  And 
hence  says  God  himself  to  his  dying  servants ;  "  Leave 
thy  fatherless  children,  I  will  preserve  them  aUve; 
and  let  thy  widows  trust  in  me."  "  The  Lord  will 
destroy  the  house  of  the  proud :  but  he  will  establish 
the  border  of  the  widow." 

It  would  seem  that  Dorcas  peculiarly  selected  this 
class  of  characters  for  her  beneficence.  And  as  the 
charity  of  an  individual  cannot  be  universal  in  its 
exercise  and  efforts,  though  it  be  so  in  its  princi- 
ple ;  cannot  embrace  every  object,  nor  furnish  every 
kind  of  relief;  would  it  not  be  well  for  those  who 
wish  to  do  good  to  have  some  definite  plan  of  use- 
fulness to  pursue  ;  and  not  to  leave  their  benevolence 
to  accidental  applications,  and  to  excitements  which 
may  or  may  not  occur  ?  Having  a  fixed  and  definite 
object  of  charity  always  before  you,  you  will  be  con- 
stantly reminded  of  your  obligation,  and  may  devote 
to  it  a  thousand  little  attentions  and  assistances  which 
would  otherwise  be  wasted  and  lost. 


272  LECTUEE   XVIII. 

Only,  here,  two  cautions  are  necessary.  The  one 
is,  not  to  bind  ourselves  down  so  exclusively  to  any 
one  class  of  beneficiaries  as  to  be  unable  or  unwilling 
to  aid  other  claimants,  however  deserving  or  pressing, 
whom  the  Providence  of  God  may  bring  in  our  way. 
The  other  is,  not  to  lay  such  stress  upon  our  own 
objects  of  charity  as  to  think  slightly  or  meanly  of 
those  which  may  be  preferred  l5y  others;  or  not  to 
think  worthily  and  well  of  those  who,  although  truly 
benevolent,  fall  not  with  readiness  and  ardor  into  our 
views  and  projects.  Their  education,  their  connec- 
^  tions,  their  situations  and  conditions  in  life,  their 
prejudices,  and  even  their  piety,  may  turn  into  a  di- 
versity of  channels,  the  preference  and  efforts  of  those 
who  are  equally  concerned  to  be  useful.  If  men  are 
endeavoring  to  do  good,  let  them  alone;  yea,  bid 
them  God  speed,  though  they  walk  not  with  ns. 

The  Second  regards  the  Nature,  or  Kind  of  her 
Charity.  It  was,  furnishing  the  poor  widows  with 
clothing.  And  this  is  far  from  being  an  unimportant 
method  of  doing  good:  "when  thou  seest  the  naked, 
that  thou  cover  him." 

There  are  many  cases  in  which  it  will  be  found 
much  more  useful  to  supply  the  poor  with  necessaries 
and  conveniences  than  to  give  them  the  value  of  these 
things  in  money  ;  for  they  are  sometimes  tempted  to 
apply  money  to  other  purposes ;  they  are  not  often 
distinguished  by  prudence  in  their  purchases ;  and 
they  seldom  can  buy  things  at  first  hand.  The  poor, 
in  general,  can  supply  themseves  with  provisions 
better  than  with  raiment ;  and  old  people  commonly 
prefer  warmth  to  food.     Many  poor  persons  have  (I 


DORCAS.  273 

will  not  say,  a  becoming  pride,  for  all  pride  is  an  abom- 
ination to  the  Lord  ;  but)  a  wisli  to  appear  decently 
clad ;  and  upon  this  ground  they  frequently  excuse 
themselves  from  appearing  in  the  hpuse  of  God.  How 
desirable  it  is  to  meet  their  wants  and  wishes  in  this 
respect,  and  to  give  them  a  nail  in  God's  holy  place. 
O,  I  love  to  see  the  jjoor  in  the  house  of  God  :  I  love 
to  see  there,  numbers  of  children  dressed  in  the  uni- 
form of  benevolence :  it  aids  my  devotion,  and  excites 
my  gratitude. 

Let  "me  beseech  you  not  to  waste  anything  that  is 
convertible  into  clothing.  And  do  not  expend  your 
mone}^  on  useless  ornaments ;  for  how  often  would 
a  small  part  of  the  price  of  vanity  cover  and  comfort 
a  fellow-creature  for  months  or  years. 

The  Third  regards  the  Manner  in  which  she  sup- 
•j)lied  the  relief.  The  benefits  conferred  were  of 
her  own  manufacture.  An  emphasis  is  obviously  laid 
on  the  "  alms-deeds  which  she  did  ;^^  and  we  read 
expressly  of  "  the  coats  and  garments  which  Dorcas 
made.^^  She  did  not  get  them  wacZe,  but  she  made 
them :  her  alms  were  not  only  her  gifts  but  her  deeds. 
There  are  some  who  are  ready  enough  to  give  in  a 
way  of  charity,  but  they  never  do  anything.  They 
never  "visit  the  fatherless  and  widows  in  their  af- 
fliction ;"  they  never  "  speak  a  word  in  season  to 
him  that  is  weary ;"  they  never  move  a  foot,  nor 
employ  a  hand,  nor  exercise  the  least  self-denial  in 
their  works  of  mercy. 

Others  there  are,  who  can  do  nothing  in  a  way  of 
pecuniary  assistance.  Bat  let  not  such  conclude  that 
they    are   doomed    to    unprofitableness.      There    are 

13* 


274  LECTURE   XVIII. 

innumerable  ways  of  being  useful ;  and  if  you  are 
compelled  to  say,  "  Silver  and  gold  have  I  none ;" 
it  becomes  you  to  add,  "  Such  as  I  have  I  give ;  my 
prayers ;  my  tears ;  my  attentions ;  my  exertions." 
A  great  deal  of  good  may  be  done,  and  a  great  deal 
of  charity  may  be  exercised,  where  nothing  is  given. 
My  fair  readers,  especially  you  who  are  in  younger 
life,  and  you  who  have  the  command  of  leisure ;  not 
only  purchase  raw  materials  and  cheap  remnants,  and 
preserve  laid-aside  articles ;  but  refuse  not,  at  least 
occasionally,  to  employ  your  own  hands,  when  alone, 
or  in  company  with  one  another  ;  and  observe  the 
eulogium  pronounced  on  the  virtuous  woman,  "  She 
stretched  out  her  hand  to  the  poor ;  yea,  she  reacheth 
forth  her  hands  to  the  needy." 

The  Fourth  regards  the  Promptitude  of  her  Bene- 
ficence, It  was  immediate^  not  deferred  or  delayed; 
but  "  while  she  was  with  them."  She  viewed  life  as 
"  the  time  to  serve  the  Lord,"  and  her  "  own  genera- 
tion by  the  will  of  God."  Some  are  future  benefactors. 
They  do  not  refuse,  they  only  procrastinate.  But, 
says  Solomon,  "  Withhold  not  good  from  them  to 
whom  it  is  due,  when  it  is  in  the  power  of  thine  hand 
to  do  it.  Say  not  unto  thy  neighbor,  Go,  and  come 
again,  and  to-morrow  I  will  give :"  for  in  the  mean- 
while he  may  be  no  more,  and  you  may  be  no  more. 

Some  are  benevolent  when  they  leave  us,  not  while 
they  are  yet  with  us.  But  if  it  be  well  to  bequeath, 
it  is  better  to  achieve.  T>jmg  alms  are  commonly 
suspicious : .,  they  arise  from  necessity  rather  than 
choice.  There  is  little  merit  in  distributing  what  you 
can  hold  no  longer.    Be,  therefore,  your  own  executors. 


DORCAS.  275 

Thus  you  will  be  enabled  to  apply  your  bounty  properly, 
and  may  enjoy  the  pleasure  of  seeing  the  fruits  of  it. 
But  how  many  precious  opportunities  pass  neglected  ! 
And  how  many  will  hereafter  lament  in  vain  that  they 
did  not  more  for  the  world,  the  church,  the  family, 
their  children  and  servants,  "  while  yet  with  them  !" 

But  Dorcas  sickens  and  dies:  for  religion  does  not 
exempt  us  from  the  common  calamities  of  life,  or  the 
ravages  of  mortality.  The  grave  is  "  the  house 
appointed  for  all  living:"  death  is  "the  way  of  all 
the  earth."  The  young  die  as  well  as  the  old ;  the 
great  as  well  as  the  small ;  the  righteous  as  well  as  the 
wicked.  This  peculiar  consideration,  indeed,  attends 
the  death  of  the  godly,  that  they  are  disposed  of  infinitely 
to  their  advantage ;  and  in  this  view,  "if  we  love 
them  Ave  should  rejoice  because  they  go  unto  the 
Father."  But  this  very  consideration  also  aggravates 
our  grief.  That  which  prepares  them  for  the  enjoy- 
ment of  another  world,  qualifies  them  for  their  passage 
through  this ;  and  in  proportion  to  their  gain  is  our 
loss.  By  their  removal  we  lose  intercessors,  protectors, 
benefactors.  The  world,  the  church,  religion,  the 
gospel,  the  poor;  all  sustain  injuries,  which  are  great, 
if  not  irreparable. 

Death  never  acts  without  commission ;  but  he  often 
cuts  down  those  who,  in  the  estimation  of  reason,  can 
ill  be  spared.  There  is  nothing,  perhaps,  in  the  whole 
compass  of  Diviile  Providence  more  mysterious  than 
this ;  that  the  useful  should  be  snatched  away  in  the 
midst  of  their  days,  Avhile  the  unprofitable  and  mis- 
■chievous  are  suffered  to  continue : — that  a  Yoltaire 
should  live  upwards  of  four  score  and  ten  years,  while 


276  LECTUEE   XVIII, 

a  nation  prematurely  mourns  over  a  Josiah,  a  con- 
gregation over  a  liervey,  a  family  of  babes  over  a 
tender  mother,  the  poor  widows  over  Dorcas,  their 
friend  and  helper.  "  O  the  depth  of  the  riches  both 
of  the  wisdom  and  knowledge  of  God  !  how  unsearch- 
able are  his  judgments,  and  his  ways  past  finding  out!" 
But  He  has  a  right  to  do  what  he  will  with  his 
own ;  and  very  often  these  dark  dispensations  are 
enlightened  and  relieved  by  some  effects  which  serve 
to  discover  the  design  of  God  in  them,  and  to  verify 
the  words  of  the  poet  : 

Ye  fearful  saints,  fresh  courage  take  ; 

The  clouds  ye  so  much  dread, 
Are  big  with  mercy,  and  shall  break 
In  blessings  on  your  head. 

At  this  season,  Peter  happened  to  be  at  Lydda, 
which  was  nigh  to  Joppa  ;  and,  therefore,  the  disciples 
immediately  sent  two  men  to  inform  him  of  the 
mournful  event,  and  to  "  desire  that  he  would  not 
delay  to  come  to  them."  Was  this  merely  that  he 
might  comfort  them  under  their  loss?  Or  was  it 
that  he  might  enable  them  to  improve  the  death? 
Or  did  they  hope  that  he  would  be  able  to  restore 
the  departed  to  life  ?  If  so,  their  faith  was  wonder- 
ful, for  it  does  not  appear  that  the  disciples  had  as 
yet  raised  any  from  the  dead  ;  although  their  Master 
had  promised  them  that  "the  works  which  he  did, 
should  they  do  also ;  yea,'  and  greater  works  than 
these  should  they  do ;  because  he  went  unto  the 
Father." 

However  this   might  be,    "Peter  arose,  and  went 


DORCAS.  277 

with  them."  It  seemed  useless,  but  he  knew  it  was 
well  to  be  "  ready  to  everj^  good  work."  It  seemed 
useless,  but  he  knew  that  the  desire  of  the  afflicted, 
even  if  apparently  unreasonable,  should  b.e  tenderly 
indulged.  It  seemed  useless,  but  he  knew  that  "the 
things  which  are  impossible  with  men  are  possible 
with  God."  Perhaps  he  already  had  a  divine  instinct 
or  impulse,  the  forerunner  and  the  pledge  of  the 
miracle  which  he  afterwards  performed. 

No  sooner  was  Peter  arrived  than  he  was  con- 
ducted into  the  upper  chamber,  where  the  dead  body 
was  laid.  There  a  scene  was  presented  that  was 
sufficient  to  melt  a  heart  much  less  tender  than 
Peter's.  "  All  the  widows  stood  by  him  weeping, 
and  showing  the  coats  and  garments  which  Dorcas 
made  while  she  was  with  them," 

Here  we  may  remark,  that  the  value  of  persons  is 
sometimes  not  known  till  they  are  gone.  This  is  the 
case,  indeed,  with  all  our  mercies:  the  want  teaches 
the  worth : 

"  How  blessings  brighten  as  they  take  their  flight!" 

The  praise  of  this  good  women  was  like  her  alms, 
real  and  sincere.  Here  was  no  need  of  hired  mourners. 
Here  are  no  verses  composed ;  no  eulogy  pronounced : — 
but  garments,  some  suspended,  and  some  worn,  which 
her  own  hands  had  made  ;  and  widows,  indebted  to 
her  bounty,  bedewing  the  room  with  their  tears. 

The  'best  posthumous  fame  you  can  acquire  is  de- 
rived from  the  commendation  of  facts ;  from  a  child 
you  instructed,  a  school  you  established,  a  penitentiary 
vou  visited,  a  sinner  you  reclaimed.     The  best  proofe 


278  LECTURE   XVIII      ' 

of  your  importance  are  to  be  found  in  the  affections 
and  benedictions  of  your  fellow-creatures  while  you 
live,  and  in  their  regrets  and  lamentations  when  you 
die.  ''  When  the  ear  heard  me,  then  it  blessed  me ; 
and  when  the  eye  saw  me,  it  gave  witness  to  me  :  be- 
cause I  delivered  the  poor  that  cried,  and  the  father- 
less, and  him  that  had  none  to  help  him.  The  blessing 
of  him  that  was  ready  to  perish  came  upon  me :  and 
I  caused  the  widow's  heart  to  sing  for  joy." 

I  hate  dry-eyed  funerals.  Though  it  is  distressing, 
it  is  also  satisfactory,  at  the  mouth  of  the  grave,  to 
see  one  wiping  his  streaming  eyes ;  to  hear  another 
say,  "  I  must  have  perished  but  for  him ;"  while  we 
all  feel,  in  a  measure,  as  Thomas  did,  when  he  said  to 
his  fellow-disciples,  "  Let  us  also  go  that  we  may  die 
with  him." 

Do  all  thus  die  ?  Do  oppressive  masters  ?  Do 
unkind  neighbors  ?  Do  the  hard-hearted,  and  the 
close-fisted  thus  die  ?  Solomon  has  said,  "  When 
the  wicked  perish,  there  is  shouting."  There  is 
something  in  this  more  cruel  than  the  grave.  How 
intolerable  the  thought,  that  we  may  go  off  and  not 
be  missed  for  a  moment ;  that  if  we  left  the  world, 
the  door  might  be  shut,  and  bolted  by  all  that  are 
behind  ;  and  that  if  it  were  possible  to  return  again 
to  earth,  no  individual  would  receive  us.  And  are 
there  not  numbers  now  living,  who,  if  they  were 
buried  to-morrow,  would  have  no  lamentation  over 
them  ? 

But  it  was  otherwise  with  Dorcas:  "all  the  widows 
stood  by  the  Apostle  weeping,  and  showing  the  coats 
and    garments   which    Dorcas   made   while  she   was 


DORCAS.  279 

with  them."     Such  were  their  feelings :— what  were 
hisf 

"It  is  better  to  go  to  the  house  of  mourning,  than 
to  go  to  the  house  of  feasting :  for  that  is  the  end  of 
all  men;  and  the  living  will  lay  it  to  his  heart. 
Sorrow  is  better  than  laughter;  for  by  the  sadness 
of  the  countenance  the  heart  is  made  better."  Whose 
experience  has  not  confirmed  the  truth  of  this  observa- 
tion ?  Have  you  not  entered  a  room  where  the  effects 
of  death  were  visible  ?  There  lay,  about  to  be  fastened 
up  and  committed  to  the  dust,  the  remains  of  a  relation, 
a  friend,  a  neighbor.  Here  sat  the  bereaved  con- 
nections in  sable  attire,  and  with  visages  of  woe ;  each 
saying,  in  a  murmur  more  affecting  than  words, 
"  Have  pity  upon  me,  have  pity  upon  me,  O  ye  my 
friends ;  for  the  hand  of  God  hath  touched  me !"  Have 
you  not  caught  the  sympathy?  Has  not  the  mind 
been  solemnized  and  softened?  Have  not  envy, 
malice,  earthly- mindedness  given  place  to  affectionate 
and  heavenly  impressions  ?  You  saw  that  "  all  flesh  is 
grass,  and  all  the  goodliness  thereof  is  as  the  flower 
of  the  field :"  you  felt  that  "  man  walketh  in  a  vain 
shadow  :"  and  you  sighed,  "  Where  is  God,  my  maker, 
who  giveth  songs  in  the  night  ?"'  Peter,  therefore, 
was  now  in  a  situation  to  rec  ive  good,  even  if  he 
could  not  have  done  any. 

But,  happily,  he  can  do  more  than  "weep  with 
them  that  weep ;"  and  he  applies  himself  to  his  work. 
He  "  put  them  all  forth."  He  dismissed  the  spectators 
for  two  reasons.  First,  from  a  principle  of  Humility ; 
■he  did  not  wish  to  be  seen.  And,  Secondly,  from  a 
principle    of    Importunity  ;     company    might    have 


280  LECTUKE   XVIII. 

hindered  tlie  intenseness  of  his  devotion.  Being  thus 
alone,  he  "kneeled  down,  and  prayed:"  and  then 
"  turning  himself  to  the  body,  he  said,  Tabitha,  arise. 
And  she  opened  her  eyes ;  and  when  she  saw  Peter, 
she  sat  up."  This  was  expressive  of  reverence ;  but 
what  must  have  been  her  surprise  ?  When  she  fell 
asleep  in  death,  some  of  her  own  attendants  were 
doubtless  around  her  bed :  but  now  they  have  vanished, 
and  Peter  only  is  present — "  Where  are  they  f — And 
how  comes  he  here  ? — 

But  where  had  her  spirit  been  during  this  interval  ? 
In  Paradise  ?  or  detained  near  her  body,  to  which  it 
was  so  soon  to  be  reunited?  Could  she  distinctly 
remember  what  had  taken  place  in  her  separate  state  ? 
Did  she  ever  converse  upon  this  subject?  Or  did 
any  press  her  concerning  it  ?  We  can  decide  nothing. 
The  Scripture  does  not  gratify  our  curiosity.  "  Secret 
things  belong  unto  tlie  Lord  our  God :  but  those 
things  which  are  revealed  belong  unto  us  and  to  our 
children." 

Next,  we  are  told  that  Peter  "gave  her  his  hand, 
and  lifted  her  up,  and  when  he  had  called  the  saints 
and  widows,  he  presented  her  alive."  O !  for  the 
painter's  pencil !  O !  to  see  him  giving,  and  them 
receiving  this  present !  "  There,  take  your  benefac- 
tress, and  dry  up  your  tears." 

This  is  very  instructive.  It  shows  us  that  kindness 
was  the  principle  of  the  miracle ;  not  self-applause ; 
not  vainglory.  Then,  Peter  would  have  claimed  her 
as  an  attendant,  and  required  her  to  follow  him  as  a 
standing  proof  of  his  supernatural  powers ;  but  -he 
resigns  her  to  those  who  stood  in  need  of  her  services. 


DORCAS.  281 

It  teaches  us  not  only  the  power  of  God,  but  his 
goodness.  We  see  that  "the  Lord  is  gracious,  and 
full  of  compassion  ;"  that  "  he  will  regard  the  prayer 
of  the  destitute,  and  not  despise  their  prayer." 

And  does  not  this  show  us  the  importance  of  benefi- 
cence ?  Were  we  left  to  judge,  we,  perhaps,  should 
have  thought  it  better  for  Stephen  to  have  been 
raised  up  than  Dorcas,  But  God  revives  the  one, 
and  leaves  the  other  in  the  grave,  because  "  so  it 
seemed  good  in  his  sight ;"  and,  perhaj)s,  to  teach  us 
that  our  thoughts  are  not  his  thoughts ;  that  we 
are  improper  judges  of  usefulness  ;  that  persons 
whose  excellencies  are  of  sober,  modest,  and  retiring 
character,  may  be  more  important  in  the  eye  of 
heaven  than  those  who  are  more  brilliant  and  mar- 
vellous ;  that  moral  qualities  are  far  more  regarded 
by  him  than  intellectual  ones ;  and  that,  in  some  cases, 
a  good  life  may  be  as  valuable  as  good  jDreaching. 
Whom  does  he,  by  a  miracle,  bring  back  from  the 
arrest  of  death  ?  A  hero  ? — a  politician  ? — a  philoso- 
pher ? — "  Talk  no  more  so  exceeding  proudly ;  let 
not  arrogancy  come  out  of  your  mouth  :  for  the  Lord 
is  a  God  of  knowledge,  and  by  him  actions  are 
weighed."  No !  He  brings  back  one  who  made 
garments  for  the  poor  ! 

And  does  he  not  hereby  show  us  that  he  takes 
pleasure  in  those  who,  like  himself,  delight  in  mercy ; 
and  that  "  he  is  not  unrighteous  to  forget  their  work 
and  labof  of  love,  in  ministering  to  the  saints"  ? 

In  a  word,  does  he  not  say,  "  Them  that  honor 
me;  I  will  honor"  ? 

But  you  ask,  was  this  a  privilege  to  Dorcas  ? — 


282  LFXTUEE   XVIII. 

to  be  brought  back  into  a  vale  of  tears,  and  again  to 
have  to  "  walk  through  the  valley  of  the  shadow  of 
death,"  after  she  had  happily  passed  it? — I  answer, 
Yes  1  notwithstanding  this,  it  was  a  great  privilege. 
It  was  a  marvellous  distinction  conferred  upon  her; 
and  it  added  to  her  usefulness,  and  to  her  reward. 

The  saints  on  earth  have  one  privilege  above  the 
saints  in  heaven.  It  is  in  the  means  and  opportu- 
nities of  doing  good.  "  The  spirits  of  just  men  made 
perfect"  cannot  forgive  injuries,  cannot  exercise  can- 
dor, cannot  teach  transgressors  the  ways  of  God, 
cannot  feed  the  hungry,  nor  clothe  the  naked.  This 
is  your  privilege  alone,  Christians ;  and  it  will  not 
be  your  privilege  long. 

We  may  be  assured  that  with  much  zeal  Dorcas 
would  improve  the  remainder  of  her  days,  "  yielding 
herself  to  God,"  as  one,  now  in  a  new  sense,  "  alive  from 
the  dead ;"  laying  up  a  richer  treasure  in  heaven ; 
and  returning,  after  a  little  time,  with  a  "far  more 
exceeding  and  eternal  weight  of  glory."  Though 
there  is  nothing  meritorious  in  our  works,  yet  grace 
has  made  them  rewardable ;  and  "  what  a  man  soweth, 
that  shall  he  also  reap." 

Such  a  miracle  would  naturally  excite  attention. 
When  Martha  made  our  Lord  a  supper,  "  much  people 
of  the  Jews  knew  that  he  was  there ;  and  they  came, 
not  for  Jesus'  sake  only,  but  that  they  might  see 
Lazarus  also,  whom  he  had  raised  from  the  dead." 
What  an  interesting  character  would  a  man  be  who 
had  been  brought  back  from  the  invisible  world! 
Our  Saviour  had  said  that  the  sickness  of  Lazarus 
would  be  "  for  the  glory  of  God."     His  resurrection 


DORCAS.  283 

from  the  dead  carried  such  conviction  with  it,  that 
we  find  "  the  Chief  Priests  consulted  that  thej  might 
put  Lazarus  to  death  ;  because  that  by  reason  of  him, 
many  of  the  Jews  went  away,  and  beheved  on  Jesus." 
And  thus  it  was  here.  The  revival  of  Dorcas  not 
only  benefited  the  poor  widows ;  but  instructed  and 
comforted  the  disciples;  confirmed  the  Gospel  by 
proving  that  it  was  the  power  of  God,  and  that  its 
preachers  were  the  messengers  of  heaven;  put  to 
silence  the  ignorance  of  some ;  and  so  wrought  on 
the  minds  of  others  that  it  is  said,  the  thing  "  was 
known  throughout  all  Joppa,  and  many  believed  in 
the  Lord."  Her  resurrection,  therefore,  was  a  great 
privilege,  for  which  she  is  now  praising  God. 

What  now  remains,  but  to  recommend  the  imita- 
tion of  this  example  to  all;  especially  to  you,  my 
female  readers?  Alms-giving  is  made  too  much  of 
by  some ;  they  consider  it  as  the  whole  of  charity ; 
when,  according  to  the  Apostle,  there  may  be  no 
charity  in  it ;  for  it  is  possible  for  a  man  to  give  all 
his  goods  to  feed  the  poor,  and  yet  not  have  charity. 

But  others  make  too  little  of  alms-giving ;  and 
some  preachers  seem  afraid  of  enforcing  it.  But 
when  it  results  from  principle,  much  of  pure  and 
undefiled  religion  is  included  in  it.  And  vain  is  love 
without  it:  "Whoso  hath  this  world's  good,  and 
seeth  his  brother  have  need,  and  shutteth  up  his 
bowels  of  compassion  from  him,  how  dwelleth  the 
love  of  (jod  in  him ?"  Vain  is  faith  without  it :  "If 
a  brother  or  sister  be  naked,  and  destitute  of  daily 
food,  and  one  of  you  say  unto  them.  Depart  in  peace, 
be  ye  warmed  and  filled ;    notwithstanding  ye  give 


284  LECTURE   XVIII. 

them  not  those  things  which  are  needful  to  the  body ; 
what  doth  it  profit  ?  For  as  the  body  without  the 
spirit  is  dead,  so  faith  without  works  is  dead  also." 

It  has  often  been  supposed  that  there  is  less  liber- 
ality among  women  than  among  men:  and  it  has 
been  accounted  for  by  their  circumstances  and  habits 
in  life.  They  are  not  accustomed  to  handle  money 
in  so  large  a  way  as  men,  and  therefore  they  feel 
more  in  parting  with  small  sums.  They  are  often 
limited  in  their  means.  The  necessity  under  which 
they  are  laid  by  nature  or  opinion  to  appear  fine, 
renders  temptations  to  dress  often  too  strong  for  frail 
humanity ;  and  hence  there  is  little  left  to  spend  on 
charity.  Some  of  them  have  not  the  means  of  alms- 
giving as  they  ought  to  have ;  for  whatever  can  be 
laid  by  for  the  relief  of  the  poor,  tJie  wife  should  share 
equally  Avith  the  husband. 

After  all,  I  should  be  unwilling  to  admit  the  charge. 
And  sure  I  am,  that  if  you  were  more  defective  than 
the  other  sex  in  this  kind  of  beneficence,  (which  I 
do  not  believe,)  you  would  be  more  criminal  too.  The 
very  law  of  nature  has  inclined  you,  in  a  peculiar 
degree,  to  compassion  and  pity.  Your  delicate  sen- 
sibilities are  more  affected  with  the  presentation  of 
distress  and  pain.  Your  experience,  which  makes  you 
feel  so  many  privations  and  trials  of  your  own, 
enables  you  to  sympathize  more  with  the  sorrowful. 
The  quickness  of  sentiment  in  you  operates  like 
instinct,  without  the  coldness  of  reasoning,  and  urges 
you  immediately  to  relieve ;  while  we^  perhaps,  are 
pausing  to  suspect,  and  question  and  deliberate. 
None  can    relish  like  you  the  delicious  gratification 


DORCAS.  285 

arising  from  doing  good.  Abound  then,  more  and 
more,  in  these  dispositions  and  exertions,  which  so 
well  become  your  character  and  condition. 

But  you  will  no  think  of  trusting  in  any  of  your 
performances.  When  you  have  done  all  you  will  say, 
"  we  are  unprofitable  servants."  You  will  "  rejoice 
in  Christ  Jesus,  and  have  no  confidence  in  the  flesh." 
But  it  will,  surely,  be  encouraging  and  gratifying  to 
you  to  reflect,  that  "  with  such  sacrifice-s  God  is  well 
pleased."  You  will  not  expect  preservation  from 
sickness ;  but  he  will  comfort  and  "  strengthen  you 
upon  the  bed  of  languishing  ;  and  will  make  all  your 
bed  in  your  sickness."  You  will  not  expect  to  be 
brought  back  from  the  dead;  but  prayers  may  be 
heard  for  your  recovery.  When  you  die,  the  Saviour 
will  watch  over  your  remains,  and  he  "  will  raise  you 
up  at  the  last  day."  "  They  cannot  recompense  you, 
but  you  shall  be  recompensed  at  the  resurrection  of 
the  just." 


LECTURE  XIX. 

THE    ELECT    LADY. 

The  elder  unto  the  elect  lady  and  her  children,  whom  I  love  in  the 
truth  ;  and  not  I  only,  but  also  all  they  that  have  known  the 
truth;  for  the  truth's  sake,  which  dwelleth  in  us,  and  shall  be 
with  us  forever. — 2  John,  i.  2. 

Much  of  the  New  Testament  is  epistolary.  These 
epistles  are  of  three  kinds.  Some  are  directed  to 
Christians  at  large ;  some  to  single  churches ;  and 
some  to  particular  individuals.  Of  the  third  class 
are  two  of  John's  epistles. 

The  one  was  addressed  to  a  male.  His  name  was 
Gains.  He  was  distinguished  bj  bodily  indisposition, 
soul-prosperity,  and  great  liberality  and  zeal. 

The  other  was  written  to  a  female.  She  is  called 
"the  Elect  Lady." 

But  who  was  this  distinguished  personage?  Per- 
haps she  was  a  deaconess.  'Perhaps  she  had  a  church 
in  her  house.  Perhaps  her  mansion  was  the  asylum 
of  the  persecuted,  and  the  dwelling  where  the  minis- 
ters of  the  Word  and  the  bretliren  always  found  a 


THE   ELECT   LADY.  287 

welcome   and  a   home.      She    was,    obviousl}'',    well 
known,  of  high  reputation,  and  accounted  worthy  of 
double  honor. 
Let  us  consider. 

I.   What  the   Apostle  says  as  descriptive  of 
HER  Character. 

And  II.  What  the  Apostle  does  as  expressive  op 
his  Regard. 

We  notice  I.  What  the  Apostle  says  as  descrip- 
tive OF  HER  Character. 

And  here,  we  remark  at  the  outset,  that  John  does 
not  mean  to  represent  her  as  a  faultless  being,  unless 
in  degree.  But  there  is  an  important  diifereuce  be- 
tween comparative  and  absolute  completeness.  Im- 
perfections are  found  in  the  holiest  individuals  while 
here.  "  In  many  things,"  says  James,  "  we  offend 
all."  In  like  manner  John  himself  declares,  "  K  we 
say  we  have  no  sin,  we  deceive  ourselves;  and  the 
truth  is  not  in  us :"  and  he  would  not  contribute  to 
such  a  delusion.  He  therefore  views  her  not  as  in- 
fallible and  impeccable  ;  but  as  in  the  body,  though 
not  in  the  flesh ;  as  liable  to  temptation ;  and  even, 
as  not  beyond  the  need  of  cautions  and  admonitions, 
which  he  therefore  administers. 

Neither  does  he  furnish  us  with  a  full  delineation 
of  her  character,  as  it  really  was  ;  but  gives  us  a  few 
intimations  concerning  her,  which  will  enable  us  to 
estimate  her  worth. 

The  foundation  of  all  her  excellencies  was  her  per- 
sonal and  evangelical  godliness.     She   was    "walking 


288  LECTURE  SIX. 

in  the  truth,"  There  are  various  kinds  of  truth ; 
but  by  truth  here  we  are  to  understand  the  Gospel, 
which  so  well  deserves  the  name,  and  is  so  emphat- 
icallj  stjled  "  The  Truth  "— "  the  Truth  of  God  "— 
"  the  Truth  as  it  is  in  Jesus." 

Her  regard  to  this  truth  is  expressed  by  her 
"  walking  in  iC  Walking  implies  life,  action,  and 
progress ;  and  she  exemplified  the  influence  of  the 
principle  by  walking  in  the  knoioledge  of  the  truth ; 
in  the  practice  of  the  truth ;  in  the  profession  of  the 
truth ;  and  in  the  service  of  the  truth ;  or,  as  the 
Apostle  expresses  it,  in  being  a  "  fellow-helper  to  the 
truth." 

I  She  seems  to  have  been  a  woman  of  some  rank 
and  distinction.  The  Lord  commonly  takes  his  fol- 
lowers from  the  lower  walks  of  life,  and  chooses  "the 
poor  of  this  world  to  be  rich  in  faith,  and  heirs  of  the 
kingdom  which  he  hath  promised  to  them  that  love 
him."  "Not  many  mighty,  not  many  noble  are 
called;"  but  the  very  language  implies  that  there  is 
no  absolute  exclusion.  There  was  a  time  when  piety 
rode  in  the  second  chariot  in  Egypt,  and  presided 
over  a  hundred  and  twenty-seven  provinces  in  Baby- 
lon. We  read  in  the  Gospels  of  a  "  rich  counsellor," 
and  in  the  Acts  of  "honorable  women,  not  a  few." 
And  there  have  alvfays  been  some  who,  though  not 
seeking  great  things  for  themselves,  have  yet  possessed 
them ;  and  they  have  brought  their  toys  and  baubles 
to  the  foot  of  the  Cross,  glad  to  part  with  all  to  "  ob- 
tain the  salvation  which  is  in  Christ  Jesus  with  eter- 
nal glory," 

These  have  been  so  few  as  to  evince  that  religion 


THE   ELECT   LADY.  289 

does  not  depend,  for  its  spread  or  support,  upon 
wordly  greatness;  yet  tliej  have,  also,  been  suffi- 
ciently numerous  to  remove  tlie  prejudice,  so  often 
entertained,  that  it  is  only  suited  to  the  low,  vulgar, 
and  illiterate.  Cowper,  when  lamenting  the  common 
degeneracy  of  our  country,  is  constrained  to  admit 
some  exceptions ;  and  he  mentions 

" one,  who  wears  a  corouet,  and  prays." 

And,  blessed  be  God,  this  may  be  now  said  of  many ; 
for,  perhaps,  in  our  day  more  has  been  done  in  a 
work  of  grace,  amongst  persons  of  quality,  than 
amongst  any  other  class  of  our  population. 

Again,  we  see  that  this  excellent  lady  was  in 
wedded  life.  And  let  not  ignorance,  and  supersti- 
tion, and  the  doctrine  of  demons  lead  you  to  oppose, 
or  even  to  undervalue  that  which  inspiration  itself 
pronounces  to  be  "  honorable  in  all ;"  which  was 
becoming  and  needful  even  in  Paradise ;  which  was 
sanctioned  by  the  Saviour's  presence,  and  earliest 
miracle;  which  is  the  greatest  source  of  domestic 
purity,  and  peace,  and  pleasure;  which  more  pro- 
motes and  secures  the  welfare  of  the  community  than 
all  civil  institutions  besides,  while  it  invests  woman 
with  her  chief  importance,  derived  from  her  mater- 
nity. 

Nothing,  however,  is  said  of  the  husband  of  this 
distinguished  lady.  This  may  be  accounted  for  in 
two  ways.'  First^  He  may  not  have  been  a  Christian ; 
and  if  so,  and  if  when  she  married  him  she  was  her- 
self a  Christian,  she  disregarded  the  requisition  to 
marry  "  only  in  the  Lord ;"  and  she  had  no  reason 

13 


290  LECTURE   XIX. 

to  complain  of  any  trials  resulting  from  it.  But  she 
ma}^  (and  tins  seems  more  likely  to  have  been  the 
case)  have  been  herself  converted  after  the  union; 
while  he  remained  in  the  same  state  as  before ;  and 
it  has  commonly  been  observed,  that  religion  has 
fewer  adherents  among  males  than  females. 
^  Or,  secondly,  her  husband  might  have  been  dead ; 
and,  considering  the  representation  given  here  of  the 

\  state  of  her  family,  this  appears  to  be  much  more  prob- 
able than  that  he  was  a  heathen  or  an  infidel. 

,  Now,  if  this  was  true,  she  had  been  called  to  sus- 
tain the  most  painful  of  all  bereavements,  and  was  a 
widow ;  and  a  "widow  indeed,"  for  she  was  a  mater- 
nal widow.  It  is  trying  when  a  wife,  after  the  most 
intimate  and  endeared  fellowship,  is  left  to  travel  the 
remainder  of  life  without  companion,  guide,  or  helper ; 
but  what  is  it,  then,  not  only  to  be  left  alone,  but  to 
be  charged  with  a  fatherless  family,  with  the  whole 

,.  burden  of  duty  resting  on  herself;  and  to  feel  that 
she  is  entrusted  with  their  estate,  their  health,  their 
morals,  their  lives,  and  their  eternal  interests? 
Surely  here  is  enough  to  call  forth  the  exclamation, 
"  Who  is  sufficient  for  these  things?" 

And  this  was  the  case  here;    for  we  read  of  the 
^^  children''''  of  this   "elect  lady."     "  Lo,  children  are 

_  a  heritage  of  the  Lord ;  and  the  fruit  of  the  womb  is 
his  reward."  But  what  a  heritage  may  th^y  often 
be  found!  "Children,"  says  Henry,  "are  certain 
cares,  uncertain  comforts,  and  probable  crosses." 
Many,  who  once  longed  for  offspring,  are  now  ready 
to  join  in  the  decision,  "  Blessed  are  the  barren,  and 
the  wombs  that  never  bare,  and  the  paps  which  never 


THE   ELECT   LADY.  291 

gave  suck."  "  A  foolish  son,"  says  Solomon,  "  is 
the  heaviness  of  his  mother."  As  the  father  is  no 
less  interested  than  the  mother,  why  does  Solomon 
mention  the  mother  only  ?  Is  it  to  intimate  that  she 
is  frequently  the  cause,  by  imprudent  indulgences  and 
early  concealments  ?  Or  is  it  because  she  is  likely 
to  suffer  most  from  the  pressure  of  the  calamity, 
having  fewer  engagements  to  divert  her  attention 
from  vexation  and  anguish  ?  If  the  troubler  lives 
much  at  home,  she,  principally,  lias  to  endure  the 
evil ;  and  if  he  transgresses  abroad,  she  is  sure 
always  to  hear  the  worst  of  it  from  the  loud  liar, 
report. 

However  this  may  be,  how  many  a  mother  feels 
this  "  heaviness"  pressing  her  life  down  to  the  gTound  ! 
And,  at  the  sight  or  mention  of  an  idler,  a  drunkard, 
a  profligate,  or  a  despiser  of  them  that  are  good,  yet 
one 

whom  she  has  borne  and  bred, 

Nursed  on  her  knee,  and  at  her  bosom  fed ; 

how  can  she,  with  a  heart's  bitterness  known  only  to 
herself,  help  bewailing,  and  alas !  in  vain ;  "  What 
my  son !  and  what  the  son  of  my  womb !  and  what 
the  son  of  my  vows !"  And  are  parents  in  higher 
life  less  exposed  to  such  dangers  and  trials  ? 

But  we  hail  this  "  elect  lad}'."  This  was  not  her 
affliction ;  for  we  read  that  her  "  cJiildren,^^  like  her- 
self, were  "  found  walking  in  truths  Nothing  is 
said  of  the  '  means  of  their  religion.  The  expedients 
and  instrumentalities,  providential  and  gracious,  in 
awakening,  enlightening,  and  reclaiming  individuals, 
are  innumerable.    What  is  not  sometimes  thus  divinely 


292  LECTURE   XIX. 

employed  ?  "  Lo,  all  these  things  worketli  God 
oftentimes  with  man,  to  bring  back  his  soul  from  the 
pit,  to  be  enlightened  with  the  light  of  the  living," 

Perhaps  one  of  her  children  was  wrought  upon  bj 
his  paternal  bereavement,  God  addressing  his  softened 
heart  as  he  returned  from  the  grave,  and  saying,  "  Wilt 
thou  not  from  this  time  cry  unto  me.  My  Father,  thou 
art  the  guide  of  my  youth  ?"  Perhaps  another  was 
laid  hold  of  by  a  bodily  disease,  which  threatened  to 
shorten  the  days  of  his  youth,  and  hasten  him  into  an 
eternal  world.  Perhaps  a  third  was  impressed  by  the 
preaching  of  "  the  truth  as  it  is  in  Jesus."  This, 
indeed,  is  the  ordinary  means  of  conversion  :  "  faith 
Cometh  by  hearing,  and  hearing  by  the  word  of  God." 

But  why  may  we  not  conclude  that  it  was  chiefly 
by  her  own  instrumentality  that  they  had  been  brought 
into  the  ways  of  truth ;  so  that  they  were  in  a  double 
sense  her  offspring,  imbibing  from  her  not  only  the  milk 
of  the  breast,  but  likewise  "  the  sincere  milk  of  the 
word"?  Thus,  to  Hannah  we  owe  Samuel;  and  to 
Eunice,  Timothy :  and  Baxter  tells  us  that  "  if  pa- 
rental duty  were  faithfully  and  fully  performed,  the 
preaching  of  the  word  would  not  long  remain  the 
usual  means  of  conversion."  For  it  should  be  ob- 
served, that  even  good  men  and  women  are  not  all 
good  fathers  and  mothers.  It  is  said  of  Eli,  "  his  sons 
made  themselves  vile,  and  he  restrained  them  not:" 
and  of  David,  with  regard  to  Adonijah,  that  he  "  had 
not  displeased  him  at  any  time  in  saying.  Why  hast 
thou  done  so?"  To  look  into  the  families  of  some 
professors  for  anything  like  consistent  piety,  is  like 
seeking  to    "  gather  grapes  of   thorns,    and  figs  of 


THE   ELECT   LADY.  293 

thistles."  It  was  not  thus  among  our  forefothers. 
They  did  not  expect  to  reap  where  they  had  not  sown, 
or  to  gather  where  they  had  not  strawed.  In  the 
houses  of  the  Henrys,  and  numbers  of  their  cotem- 
poraries,  rehgion  was  a  kind  of  heir-loom;  "instead 
of  the  fathers  were  the  children ;"  and  "  as  was  the 
mother,  so  was  the  daughter."  Where  the  proper 
means  are  properly  used,  we  have  always  some  in- 
stances to  show  what  may  be  done  by  education,  and 
example,  even  fallen  as  human  nature  is:  while 
Scripture  assures  us ;  (and  if  this  be  not  a  promise 
which  is  always  true,  it  is  a  proverb  which  must  be 
generall}'  true  ;)  "  Train  up  a  child  in  the  wsij  he 
should  go ;  and  when  he  is  old,  he  will  not  depart 
from  it." 

This,  O  ye  mothers,  is  peculiarly  for  you.  Re- 
member what  opportunities,  and  means,  and  influences 
you  possess ;  and  reflect,  what  blessings  in  your  day 
and  generation  you  Avifl  become,  if  3'ou  send  forth, 
from  under  your  care,  those  who  will  prove  the  ser- 
vants of  the  Most  High  God,  and  the  noblest  bene- 
factors and  ornaments  of  society. 

Finally,  this  "  elect  lady"  had  not  only  holy  off- 
spring, but  pious  connections  and  relatives.  John 
speaks  of  her  sister,  and  of  her  nephews  and  nieces  : — 
"The  children  of  thine  elect  sister  greet  thee."  If 
you  say  this  was  no  part  of  her  character,  yet  it  was, 
surely,  no  inconsiderable  part  of  her  happiness: — 
yea,  it  would  possibly  and  probably  be  found,  if  all 
were  known,  to  be  connected  with  her  religion,  and 
really  derived  from  it.  For  who  can  tell  how  far  it 
was  in  answer  to  her  prayers,  and  the  result  of  her 


294  LECTUEE   XIX. 

example,  endeavors,  and  influence?  Many  of  the 
godly  mentioned  in  the  Scripture,  had  pious  kindred. 
Peter  and  Andrew,  John  and  James,  were  brothers. 
In  one  family,  (probably  consisting  of  no  more,)  we 
find  the  three  friends  of  the  Saviour :  "  Now  Jesus  loved 
Marthar,  and  her  sister,  and  Lazarus."  Paul,  in  his 
Epistle  to  the  Komans,  says,  "  Salute  Andronicus 
and  Junia,  my  kinsmen^  and  my  fellow-prisoners,  who 
are  of  note  among  the  Apostles,  who  also  were  in 
Christ  before  me."  "  Salute  Eufus,  chosen  in  the  Lord ; 
and  his  mother,  and  miner 

There  are  few  single  conversions.  They  who  are 
first  called,  are  often  tried  for  a  time ;  and  some  for 
a  long  time;  and  cry  with  Esther,  "How  can  I  en- 
dure to  see  the  destruction  of  my  kindred  ?"  But 
as,  by  the  grace  of  God,  they  are  sure  to  be  concerned 
for  their  welfare,  and  will  labor  for  their  salvation, 
they  seldom  labor  in  vain.  And  this  success  would 
be  oftener  witnessed,  if  their  attempts  were  made  in 
more  simple  and  entire  dependence  upon  the  grace  of 
the  Spirit ;  if  their  efforts  were  uniformly  accompanied 
with  consistency  of  conduct ;  and  if  their  religion  were 
rendered  attractive  rather  than  repulsive,  abounding 
in  the  things  which  are  "lovely  and  of  good  report." 
Where  this  has  been  the  case,  neighbors  have  been 
induced  to  say,  "  we  will  go  with  you ;"  masters  and 
mistresses  have  been  blessed  with  good  and  faithful 
servants ;  sisters  have  allured  brothers  into  the  way 
everlasting  ;  and  not  a  few  wives  have  prevailed  upon 
even  opposing  husbands  to  "take  sweet  counsel  to- 
gether, and  walk  to  the  house  of  God  in  company." 
And  "  how  knowest  tliou^  0  wife,  whether  thou  shalt 
not  save  thy  husband  ?" 


THE    ELECT    LADY.  295 

Sucli  was  this  illustrious  female ;  and  you  know 
who  hath  said,  "  Them  that  honor  me,  I  will  honor." 
Having,  therefore,  shown  Avhat  John  says,  as  descrip- 
tive of  her  character,  let  us, 

II.  See  WHAT  THE  Apostle  does,  as  expressive 
OF  HIS  regard. 

Here  two  things  are  peculiarly  striking  and  ob- 
servable : — his  Letter : — and  his  Visit. 

First,  He  writes  her  an  Epistle.  This  Epistle  we 
possess.  It  does  not  fall  in  with  our  plan  or  limits- 
to  comment  on  its  various  contents.  We  may  re- 
mark, that  correspondence  is  not  always  significant  of 
respect.  Letters  are  of  various  descriptions.  There 
are  letters  of  necessity,  and  letters  of  formality,  and 
letters  of  business.  These  spring  from  no  special 
regard,  and  confer  no  distinction.  But  it  is  other- 
wise with  letters  of  choice,  preference,  and  esteem ; 
especially  when  coming  from  those  who  are  not 
only  our  friends,  but  our  superiors.  Pesrhaps  there 
is  nothing  of  which  persons  are  more  proud  than 
an  epistle  from  a  distinguished  individual.  How 
vain  would  many  feel,  if  they  could  show  a  letter 
addressed  to  themselves  from  an  extraordinarv  scholar, 
or  genius,  or  statesmen,  or  warrior: — a  Chatham,  or 
a  Wellington. 

What  was  it  then  to  receive  a  letter  thus  indited, 
and  directed; — "The  elder  unto  the  elect  lady  and 
her  children,  whom  I  love  in  the  truth."  O !  who 
would  be  without  affection  ?  Who  would  not  be  loved, 
rather  than  admired?  What  pleasure  could  we  feel  in 
our-  dependents  and  servants,  unless  we  were  loved 
by  them,  as  well  as  obeyed  ?  I  could  not  bear  to 
own  a  favorite  animal,  unless  I  made  him  fond  of 


296  LECTURE   XIX. 

me.  And  wliat  was  it,  then,  for  this  honored  lady 
to  receive  a  letter,  assuring  her  that  she  was  loved  by 
the  writer  in  sincerity  and  truth ;  a  letter  in  his  own 
handwriting ;  a  letter  from  an  Apostle,  "  the  disciple 
whom  Jesus  loved,"  who  had  received  the  visions  of 
the  Almighty  in  Patmos,  the  only  survivor  of  the 
twelve  heralds  of  heaven ;  how  would  she  feel  at 
the  opening  of  such  a  letter ;  how  would  she  value 
it ;  how  carefully  preserve  it ;  how  often  re-peruse  it ; 
and  how  tempted  to  boast  of  it !  And  if  autographs 
were  sought  after  then  as  they  are  now,  what  a  price 
would  this  letter  have  fetched ;  and  who  would  have 
deemed  it  dear ! — But,  what  became  of  it  ?  Was  it 
burned  in  the  flames  of  persecution  ?  Was  it  destroyed 
by  accident  ?  Or  did  it  decay  and  moulder  away  of  age  ? 

Secondly^  He  honors  her  not  only  with  a  letter, 
but  with  a  Visit  "  Having  many  things  to  write 
unto  you,  I  would  not  write  with  paper  and  ink :  but 
I  trust  to  come  unto  you,  and  speak  face  to  face,  that 
our  joy  may  be  full." 

We  ought  to  be  thauful  for  ink  and  paper.  They 
identify  information  ;  they  perpetuate  intelligence ; 
they  annihilate  distance ;  tliey  enable  us  to  talk  with- 
out being  heard.  John  himself  was  at  this  very  time 
employing  them ;  but  he  knew  that  though  correspond- 
ence was  good,  personal  intercourse  was  better,  not 
only  because  of  the  pleasure  it  affords  by  means  of 
feature-expression  (far  beyond  any  emphasis  of  mere 
words)  but  also  by  jdelding  freer  and  ampler  communi- 
cation ;  for  however  nimble  the  pen  of  a  ready  writer 
may  be,  it  cannot  utter  a  thousandth  part  of  the  over- 
flowings of  the  tongue. 


THE   ELECT   LADY.  297 

We  know  not  the  place  of  tlie  residence  of  this 
lady  ;  and  therefore  we  know  not  how  far  John  had 
to  travel :  nor  can  we  tell  the  mode  of  his  conveyance ; 
for  he  could  hardly,  at  his  age,  travel  on  foot.  He 
speaks  of  his  intended  journey  with  pleasure  ;  yet  he 
could  not  be  insensible  of  the  difficulties,  dangers,  and 
uncertainties  of  travelling ;  especially  in  those  days, 
and  under  a  weight  of  years.  He,  therefore,  expresses 
himself  concerning  it  dependently  and  piously ;  and 
says,  "  I  trust  to  come  unto  you ;"  acknowledging 
the  providence  of  God,  and  confiding  for  the  issue  in 
him,  "  in  whose  hands  our  breath  is,  and  whose  are 
all  our  ways."  Herein  he  should  be  our  example, 
for  we  are  commanded  to  "  conmiit  our  way  unto  the 
Lord,  and  trust  also  in  him,  that  he  may  bring  it  to 
pass."  We  ought  to  say,  "  If  the  Lord  will,  we  shall 
live,  and  do  this,  or  that :"  for  though  "  a  man's  heart 
deviseth  his  way,  the  Lord  directeth  his  steps :"  and 
in  vain  we  say,  with  regard  to  any  design  or  enter- 
prise, "  Amen,"  unless  "  the  Lord  God  shall  say  so 
too." 

But  see  the  advantage  which  John  desires  and  ex- 
pects from  the  journey  itself: — "That  our  joy  ma}^  be 
full."  The  joy  of  which  he  speaks  is  not  carnal  or 
worldly  joy  ;  but  that  joy  which  is  one  of  "  the  fruits 
of  the  Spirit :"  and  of  this,  it  is  obvious  the  first 
Christians  had  more  than  we  moderns  commonly 
experience  ;  and  they  valued  it  more  highly ;  valued  it, 
not  only  because  of  the  pleasure,  but  especially  because 
of  the  profit  connected  with  it.  "  Tlie  joy  of  the  Lord 
was  their  strength."  It  enlivened  their  duty ;  it 
soothed  their  minds  ;  it  weaned  them  from  the  world ; 

13* 


298  LECTURE   XIX. 

it  adorned  and  recommended  their  religion  to  all  around 
them.  They  regarded  it,  therefore,  as  not  only  a 
privilege,  but  a  duty ;  and  were  concerned  to  "  walk 
in  the  comfort  of  the  Holy  Ghost,"  as  well  as  "in  the 
fear  of  the  Lord  :"  remembering  the  admonition,  "re- 
joice evermore ;"  and  the  commandment,  "  ask,  and 
ye  shall  receive,  that  your  joy  may  be  full." 

This  joy  was  to  be  not  only  multiplied,  but  mutual. 
John  therefore  says,  "  that  our  joy  may  be  fall." 
They  were  to  be  blessings  to  each  other ;  not  only  the 
apostle  to  the  disciple,  but  the  disciple  to  the  apostle. 
In  like  manner,  Paul  writes  to  the  Eomans,  "  For  I 
long  to  see  you,  that  I  may  impart  unto  you  some 
spiritual  gift,  to  the  end  ye  may  be  established ;  that 
is,  that  /  Tnay  he  comforted  together  with  you  hy  the 
mutual  faith  hoth  of  you  and  me." 

There  is  no  such  thing  as  independence :  all  are 
needful,  all  are  useful.  We  are  not  only  "  one  body 
in  Christ,"  but  "every  one  also  members  one  of  an- 
other." "  The  eye  cannot  say  unto  the  hand,  I  have 
no  need  of  thee:  nor  again  the  head  to  the  feet,  I 
have  no  need  of  you." — "  And  wliether  one  member 
suffer,  all  the  members  suffer  with  it ;  or  one  member 
be  honored,  all  the  members  rejoice  with  it." 

But  let  us  for  a  moment  imagine  this  visit  accom- 
plished, and  John  arrived  at  the  mansion  of  his  hon- 
ored friend.  How  did  she  look  for  him,  as  the  time 
of  his  coming  drew  near  \  With  what  welcome  did 
she  receive  him !  Though  he  affected  no  state,  with 
what  sedulousness  was  he  attended!  What  satisfac- 
tion and  gratitude  would  she  feel  in  having  such  an 
inmate  under  her  roof,  such  a  guest  at  her  table,  such 


''THE    ELECT    LADY.  299 

a  minister  in  her  family!  How  would  all  "rise  up 
before  the  hoary  head,  and  honor  the  face  of  the  old 
man !"  How  \AOuld  he  pra}''  and  praise,  morning 
and  evening !  IIow  would  he  converse !  Cowper  has, 
in  a  measure,  informed  us : 

Wlieu  one,  that  holds  eomnmnion  with  the  skies, 
Has  filled  his  urn  where  these  pure  waters  rise, 
And  once  more  mingles  .with  us  meaner  things, 
'Tis  even  as  if  an  angel  shook  his  wings  ; 
Immortal  fragrance  fills  the  circuit  wide; 
That  tells  us  whence  his  treasures  are  supplied 

Let  US  make  one  reflection,  and  conclude.  It 
regards  the  power  of  the  social  principle ;  and  the  value, 
not  only  of  friendship,  but  of  actual  intercourse. 

Man  is  designed  and  formed  for  society.  His 
faculties,  and  inclinations,  and  exigencies,  all  urge 
him  to  associate.  In  his  natural  state  he  loves  so- 
ciety in  sin  ;  and  in  his  rencAved  state  he  loves  society 
in  grace.  Whatever  attachments  he  had  before,  he 
then  easily  drops  the  sons  and  daughters  of  vanity 
and  vice ;  and  "  takes  hold  of  the  skirt  of  him  that 
is  a  Jew,  saying,  I  will  go  with  you ;  for  I  have 
heard  that  God  is  with  you." 

Many  things  may  often  keep  the  partakers  of  di- 
vine grace  asunder ;  but,  "  being  let  go,  they  go  to 
their  own  company ;"  for  each  of  them  can  say,  "  I 
am  a  companion  of  all  them  that  fear  thee,  and  of 
them  that  keep  thy  precepts." 

No,  "  it  is  not  good  for  man  to  be  alone ;"  nor  is 
it  good  for  the  Christian  to  be  alone.  "  Two  are 
befter  than  one."  Bunyan  knew  this :  he  has  no 
solitary  pilgrim.  Though  Christian  began  his  jour- 
ney alone,  he  soon  enjoyed  a  fellow-traveller ;    and 


300  LECTURE   XIX.   * 

Hopeful  was  found  to  be  his  companion,  wlien  Faith- 
ful was  removed. 

But  love  delights  in  the  presence  of  its  object ; 
and  as  "iron  sharpeneth  iron,  so  a  man  sharpeneth 
the  countenance  of  his  friend."  John  does  not  ex- 
j^ress  this  more  strongly  than  Paul.  To  Timothy  he 
says :  "  Greatly  desiring  to  see  thee,  that  I  may  be 
filled  with  joy ;"  and  to  the  Thessalonians  he  writes ; 
"  Night  and  day  praying  exceedingly  that  I  may  see 
your  face,  and  may  perfect  that  which  is  lacking  in 
your  faith :"  and  to  the  Komans ;  "I  trust  to  see 
you  in  my  journey,  and  to  be  brought  on  my  way  by 
you,  if  first  I  be  somewhat  filled  with  your  company. — 
That  I  may  come  unto  you  with  joy  by  the  will  of 
Grod,  and  may  with  you  be  refreshed." 

Here  we  perceive  the  desirableness  and  advantage 
of  personal  intercourse  and  cominunion.  Let  us  en- 
large and  exemplify  the  thought  in  a  few  instances. 

And  First^  How  pleasing  is  it  to  meet  "face  to 
face,"  and  commune,  after  long  separation  and  ab- 
sence ;  especially  if,  during  that  separation,  we  have 
experienced  trying  circumstances,  and  perilous  events. 
And  in  a  world  like  this,  when  is  it  that  we  are  not 
exposed  ?  and  do  we  not  "  stand  in  jeopardy  every 
hour"  ?  But,  to  meet  again  with  those  we  love, 
after  a  murderous  robbery,  a  shipwreck,  a  desperate 
accident,  or  a  threatening  disease  ;■ — O  what  gushings 
of  feeling  then !  what  eagerness  of  words !  what 
mingling  of  tears,  joyous  tedrs !  and,  surely,  if  Chris- 
tians, what  divine  acknowledgments  !  "  O  magnify 
the  Lord  with  me,  and  let  us  exalt  his  name  to- 
gether."    "  I  sought  the  Lord,  and  he  heard  me,  and 


THE   ELECT   LADY.  301 

delivered  me  from  all  my  fears,"  Thus  Jacob  and 
Joseph  met  after  twenty  years  of  absence. 

Secondly,  How  pleasing  to  meet  "  face  to  face," 
and  commune,  in  the  apartments  and  confinements  of 
trouble.  This  indeed  is  a  duty,  and  Ave  are  as  much 
required  to  "  visit  the  fatherless  and  widows  in  their 
affliction,"  as  to  "  keep  ourselves  unspotted  from  the 
world."  Have  you  ever  been  in  the  house  of  mourn- 
ing ;  or  in  the  chamber  of  sickness ;  or  in  a  state  of 
gloom  and  despondency,  ready  to  say,  "  The  Lord 
hath  forsaken  me,  and  my  Lord  hath  forgotten  me ;" 
and  has  a  fellow  Christian  entered  with  the  cup  of 
consolation  in  his  hand,  and  a  word  in  season  on  his 
tongue  ?  Has  not  his  flice  appeared  as  the  face  of 
an  angel  ?  Have  you  not  said,  "  Come  in,  thou 
blessed  of  the  Lord"  ?  And  needed  you  the  wisest 
of  men  to  tell  you  that  as  "  ointment  and  perfume 
rejoice  the  heart,  so  doth  the  sweetness  of  a  man's 
friend  by  hearty  counsel"?  Thus  David  and  Jona- 
than met :  "Jonathan  went  1o  David  into  the  wood, 
and  strengthened  his  hand  in  God." 

Thirdly,  How  pleasing  to  meet  "face  to  face,"  in 
the  exercises  of  social  devotion  in  the  sanctuary.  Who 
has  not  taught  his  child  to  say,  and  who  has  not  said 
himself; 

Lord  how  delightful  'tis  to  see 

A  ■whole  assembly  worship  thee  ! 

At  once  they  siug,  at  ouce  they  pray  ; 

They  hear  of  heaven,  and  learn  the  way. 

I  have  been  there  and  still  would  go, 

'Tis  like  a  little  heaven  below. 

It  was  the  loss  of  such  a  privilege  that  led  David 
to  say  ;  "  When  I  remember  these  things  t  pour  out 


302  LECTUKE   XIX. 

my  soul  in  me  :  for  I  had  gone  with  the  multitude,  I 
went  with  them  to  the  house  of  God,  with  the  voice 
of  jo}^  and  praise,  with  a  multitude  that  kept  holj- 
day."  It  was  the  want  of  this  that  induced  him  to 
say,  "  My  soul  thirsteth  for  thee,  my  flesh  longeth  for 
thee  in  a  dry  and  thirsty  land,  where  no  water  is ;  to 
see  thy  power  and  thy  glory,  so  as  I  have  seen  thee 
in  the  sanctuary." 

Then,  Finally,  "What  will  it  be  to  meet  "face  to 
face"  in  heaven  ?  Then  our  joy  will  be  full.  This 
supposes,  indeed,  a  mutual  recognition  of  each  other 
there;  and,  saj^s  Baxter,  "I  am  fully  persuaded  I 
shall  love  ni}'  friends  in  heaven  ;  and  therefore  know 
them ;  and  this,  principally,  binds  me  to  them  on 
earth.  If  I  thought  I  should  never  know  them  more  ; 
nor,  therefore,  love  them  after  death,  I  should  love 
them  comparatively  little,  as  I  do  all  other  transient 
things :  but  now  I  delight  in  conversing  with  them, 
as  believing  I  shall  commune  wath  them  forever." 
So  did  Paul :  for  said  he,  "  What  is  our  hope,  or  joy, 
or  crown  of  rejoicing  ?  Are  not  even  ye  in  the  pres- 
ence of  our  Lord  Jesus  Christ  at  his  coming?  For 
ye  are  our  glory  and  joy." 

But  what  a  difference  between  our  meetings  "  face 
to  face"  on  earth,  and  those  we  hope  to  enjoy  in 
heaven !  Now  our  communions  are  few  in  number, 
often  short  in  duration,  and  always  liable  to  interrup- 
tion ;  but  none  of  these  disadvantages  will  be  known 
there. 

Here  we  are  in  a  state  of  imperfection ;  and  w^e 
mistake  each  other ;  and  offences  will  come ;  and  we 
have   frequc]itly  much  to   explain,  much  to  excuse, 


THE   ELECT   LADY.  303 

much  to  forbear,  and  much  to  forgive  ;  but  there,  we 
shall  be  "  without  fault  before  the  throne  of  God  and 
of  the  Lamb." 

Here  we  are  in  a  state  of  exposure  to  number- 
less afflictions  and  sorrows ;  and  when  we  meet, 
if  not  ourselves  in  any  trouble,  our  connections  are, 
and  we  "  weep  with  tliem  that  weep ;"  and  often  en- 
dm*e,  by  sympath}^,  as  much  or  more  than  the  suf- 
ferers themselves.  But  there,  nothing  is  to  be  seen, 
but  jo}'  and  gladness  ;  nothing  heard,  but  thanksgiving 
and  the  voice  of  melody.  Here  we  always  meet  in 
a  vale  of  tears — 

There  on  a  greeu  ami  flowery  mount, 

Our  weary  souls  shall  sit ; 
And  with  transpurting  joys  recoxint 

The  labors  of  our  feet. 

No  vaiu  discourse  shall  fill  our  tongue, 

Nor  trifles  vex  our  ear  ; 
lufiuite  grace  shall  be  our  song. 

And  God  rejoice  to  hear. 

Millions  of  years  our  wondering  eyes 

Shall  o'er  thy  beauties  rove. 
And  endless  ages  we'll  adore 

The  glories  of  thy  love. 

Forever  his  dear  sacred  name 

Shall  dwell  upon  our  tongue, 
And  Jesus  and  Salvation  be 

The  close  of  every  song. 


LECTURE  XX. 

THE    DEFOKMED    DAUGHTEE    OF 
-       ABEAHAM. 

And  he  was  teaching  in  one  of  the  synagogues  on  the  Sabbath.  And, 
behold,  there  was  a  woman  who  had  a  sph'it  of  infirmity  eighteen 
years,  and  was  bowed  together,  and  could  in  nowise  lift  up  her- 
self. And  when  Jesus  saw  her,  he  called  her  to  him,  and  said 
unto  her.  Woman,  thou  art  loosed  from  thine  infirmity.  And  he 
laid  his  hands  on  her :  and  immediately  she  was  made  straight, 
and  glorified  God.  And  the  ruler  of  the  synagogue  answered 
with  indignation,  because  that  Jesus  had  healed  on  the  Sabbath 
day,  and  said  unto  the  people,  There  are  six  days  in  which  men 
ought  to  work :  in  them  therefore  come  and  be  healed,  and  not 
on  the  Sabbath  day.  The  Lord  then  answered  him,  and  said. 
Thou  hypocrite,  doth  not  each  one  of  you  on  the  Sabbath  loose 
his  ox  or  his  ass  from  the  stall,  and  lead  him  away  to  watering? 
And  ought  not  this  woman,  being  a  daughter  of  Abraham,  whom 
Satan  hath  bound,  lo,  these  eighteen  years,  be  loosed  from  this 
bond  on  the  Sabbath  day  ?  And  when  he  had  said  these  things, 
all  his  adversaries  were  ashamed :  and  all  the  people  rejoiced 
for  all  the  glorious  things  that  were  done  by  him. 

Luke,  xiii  10-17. 

This  striking  fact  is  recorded  only  by  tlie  Evan- 
gelist Luke ;  and  it  has  been  mucli  more  rarely 
noticed  tban   any  of  tlie   Saviour's   other  signs  and 


THE   DEFORMED   DAUGHTER   OF  ABRAHAM.      305 

wonders.  Like  all  his  miracles,  it  is  "  written,  that 
we  may  believe  that  Jesus  is  the  Christ,  the  son  of 
God;  and  that  believing  we  may  have  life  through 
his  name." 

But  besides  this,  it  seems  to  have  had  a  peculiar 
and  pleasing  aim,  like  that  of  the  miracle  at  the 
marriage  in  Cana  of  Galilee;  namely,  to  hold  forth 
the  Saviour  in  the  milder  rays  of  his  glory  ;  display- 
ing not  only  his  majesty,  but  his  meekness ;  not 
only  his  benevolence,  but  his  condescension ;  not 
only  his  compassion,  but  his  tenderness ;  and  even 
his  regard  for  our  feelings,  as  well  as  for  our  welfare. 

To  give  some  order  to  our  reflections  on  this 
miracle  of  mercy,  let  us 

I.  Look  at  the  Patient. 
IL  Observe  the  Cure. 
And  in.  Examine  the  Influence. 

With  regard  L  To  the  Patient,  we  may 
observe — 

First^  Her  Descent. 

The  Saviour  calls  her  a  "  daughter  of  Abraham;" 
thus  showing  a  regard  for  the  venerable  Patriarch, 
who  lived  so  many  ages  before.  There  is  something 
striking  in  the  natural  relationship  to  such  an  individ- 
ual ;  but  Abraham  sustained  a  double  paternity ;  and 
we  have  reason  to  believe  this  woman  was  a  daughter 
of  Abraham  not  only  as  a  Jewess,  but  also  as  a. believer, 
being  related  to  him   in  spirit  as  well  as  by  blood. 


306  LECTUEE   XX. 

So,  tlie  Apostle  says,  "  If  3'e  be  Christ's,  fhen  are  ye 
Abraham'^  seed:"  and  "  They  who  are  of  faith  are 
blessed  with  faithful  Abraham."  In  like  manner, 
the  Saviour  declares,  "If  ye  Avere  Abraham's  chil- 
dren, ye  would  do  the  works  of  Abraham." 

But  if  this  were  her  prerogative,  we  here  see  that 
"  all  things  come  alike  to  all ;"  and  that,  as  to  out- 
ward dispensation,  "  no  man  knoweth  either  love  or 
hatred  by  all  that  is  before  him."  If,  in  this  respect, 
there  be  any  difference  between  the  righteous  and 
the  wicked,  it  is  often  even  in  favor  of  the  latter; 
who  "  have  no  changes,"  and  "  fear  not  God  ;"  while 
"  manj^  are  the  afflictions  of  the  righteous." 

Secondly^  Observe  Iter  Condition. 

She  labored  under  "  a  spirit  of  infirmity,"  and 
"  was  bowed  together,  and  could  in  nowise  lift  up 
herself"  Admitting  that  her  affliction  was  not  at- 
tended with  the  greatest  degree  of  suffering  or  danger, 
yet  it  must  have  been  very  trying  ;  and  especially  so 
to  a  female,  to  whom  beauty  and  figure  belong ;  who 
has  an  exquisite  sensibilit}-  to  personal  appearance ; 
and  who  knows  how  much  more  she  can  attract, 
impress,  and  influence  by  external  charms  than  by 
superior  accomplishments.  Was  it  nothing  to  be 
slighted  1 — nothing  to  be  pointed  at  by  the  finger 
of  scorn  ? — nothing  to  be  unable  to  look  up  and  see 
the  heavens  ? — nothing  to  be  compelled  to  crouch 
beneath  others,  and  to  be  almost  enchained  to  the 
ground?  Yet  "who  knoweth  what  is  good  for 
man  in  this  life,  all  the  days  of  his  vain  life  which  he 
spendeth    as   a    shadow  ?"      How    many   have   been 


THE   DEFORMED   DAUGHTER   OF   ABRAHAM.       807 

constrained  to  say,  "  It  is  good  for  me  that  I  liave 
been  afflicted."  How  man}',  after  awhile,  have 
blessed  God  for  the  effects  of  an  accident  or  disorder, 
which  once  filled  them  with  pain  and  dismay.  It 
was  the  means  of  turning  them  from  folly  and  vanity 
to  the  cultivation  of  the  mind,  and  of  inducing  them 
to  "  seek  those  things  which  are  above,"  and  to  prize 
"  the  hidden  man  of  the  heart,  in  that  which  is  not 
corruptible,  even  the  ornament  of  a  meek  and  quiet 
spirit,  which  is  in  the  sight  of  God  of  great  price." 
And  what  is  everything  else,  compared  with  this? 
"  Favor  is  deceitful,  and  beautj^  is  vain ;  but  a 
woman  that  feareth  the  Lord,  she  shall  be  praised." 
"  A  gracious  woman  retaineth  honor." 

Mephibosheth  fell  from  his  nurse's  arms,  and  be- 
came a  cripple  for  life ;  yet,  owing  to  his  lameness, 
his  life  was  preserved  from  destruction  ;  and  he  was 
appointed  to  eat  meat  at  the  king's  table.  And  this 
woman,  but  for  her  deformity  and  affliction,  would 
not  have  known  the  power  and  grace  of  the  Saviour. 

Thirdly^  Observe  The  Infliction  of  the  Evil. 

"  Lo,  Satan  hath  bound  her."  How  are  we  to 
understand  this?  It  does  not  refer  to  a  personal 
possession.  Then,  does  the  historian  think  with  the 
wise,  and  speak  with  the  vulgar  ?  The  language 
accords  with  the  common  phraseology  of  the  Jews  at 
this  period,  and  in  earlier  times.  They  were  accus- 
tomed to  personify  qualities,  and  to  ascribe  everything 
strange,  inexplicable,  and  ominous,  to  evil  spirits. 
Thus',  Saul's  melancholy  is  called  "  an  evil  spirit  from 
the  Lord ;"  and  the  abstemiousnes  of  John  is  ac- 
counted for  by  alleging,  "he  hath  a  devil." 


308  LECTURE   XX. 

The  truth  is,  diabolical  influeuce  is  allowed  bj  all 
professing  Christians,  except  Socinians.  It  is  observ- 
able that,  even  in  the  indictments  of  heinous  criminals 
in  our  courts  of  justice,  the  language  more  than  implies 
this.  The  Scripture  is  full  of  the  doctrine ;  and  if 
Satan  has  the  power  of  death,  why  not  equally  of  dis- 
ease ?  If  his  agency  be  not  personal  and  immediate, 
it  is  not  the  less  real.  As  he  was  the  originator  of 
all  evil,  so  to  him  may  be  attributed  all  its  results. 
Only,  the  Scripture  employs  his  instrumentality  to 
express  his  agency.  Thus,  Satan  is  said  to  desire  to 
have  Peter,  that  he  might  sift  him  as  wheat ;  refer- 
ring to  his  fear  and  fall ;  and  he  is  said  to  cast 
Christians  into  prison,  that  is,  by  the  persecution  of 
unjust  judges.  Thus,  also,  in  the  afflictions  of  Job, 
Satan  is  represented  as  bringing  all  the  evils  upon 
him  ;  though  the  Sabeans,  and  the  Chaldeans,  and 
the  natural  elements,  were  the  immediate  causes  of 
the  whole. 

Fourthly^  Observe  The  Duration  of  her  Confinement. 

It  was  no  less  than  "  eighteen  years."  Many 
complain  of  the  length  of  their  trials,  when,  perhaps, 
they  have  not  been  exercised  so  many  weeks  or 
months,  as  this  woman  had  years.  Let  us  compare 
conditions  ;  and  before  we  exclaim,  "  Behold,  and  see, 
if  ever  there  was  sorrow  like  unto  my  sorrow ;"  let 
us  think  of  others.  Let  us  think  of  J^]neas,  who  had 
kept  his  bed  eight  years.  Let  us  go  to  the  pool  of 
Bethesda,  and  see  a  man  who  had  been  a  sufferer  for 
thirty  and  eight  years,  and  had  "no  one  when  the 
water  was  troubled,  to  put  liim  into  the  pool." 

"  Eighteen    years !" — This    is  a   long    portion   of 


THE   DEFORMED   DAUGHTER   OF   ABRAHAM.      309 

life  to  be  doomed  to  mortification  and  helplessness. 
Why  does  the  Lord  appoint  those  who  are  so  dear 
to  him  to  languish  and  suffer  so  long  ?  How  gladly 
should  we  relieve  a  beloved  relation  or  friend,  if  we 
had  it  in  our  power ;  while  he,  by  a  single  volition, 
could  wipe  away  every  tear  from  the  eye.  Yet  our 
love,  compared  with  his,  is  no  more  than  as  a  drop 
to  the  ocean.  But  his  love  is  as  wise  as  it  is  great. 
He  does  what  seemeth  him  good ;  and  what  seems 
good  to  him,  must  be  so.  He  cannot  err.  He  has 
reasons  for  his  conduct  which  will  fully  justify  it 
when  they  are  made  known. 

He  sometimes  delays  the  relief  of  his  suffering 
people,  not  because  he  takes  pleasure  in  their  pain, 
but  for  their  profit ;  "  for  he  is  a  God  of  judgment ; 
and  blessed  are  all  they  that  wait  for  him."  It  is, 
therefore,  "  good  that  a  man  should  both  hope  and 
quietly  wait  for  the  salvation  of  the  Lord."  "  He 
will  not  always  chide  ;  neither  will  he  keep  his  anger 
forever ;  lest  the  spirit  should  fail  before  him,  and 
the  souls  which  he  has  made." 

"  Hope  deferred  maketh  the  heart  sick ;"  and 
such  sickness  this  poor  creature  had  felt  for  eighteen 
years  ;  and  long  ago  she  had  concluded  that  her  case 
was  desperate. 

"At  evening  time  it  shall  be  light."  We  have 
seen  this  Patient^  "  a  daughter  of  Abraham,"  yet 
deeply  afflicted,  and  for  "eighteen  years. bound  by 
Satan,"  during  which  time  she  was  so  "bowed  to- 
gether, that  she  could  in  nowise  lift  up  herself." 

We  now,  II.  Observe  the  Cure. 


310  LECTURE   XX. 

Mark  the  circumstances  that  attended  it.  They 
are  four. 

The  First  circumstance  is  the  Place,  where  the 
work  was  performed.  It  ■was  in  the  Synagogue. 
Synagogues  were  Jewish  places  of  worship.  The 
precise  period  of  their  introduction  it  is  not  easy  to 
determine.  They  are  supposed  to  have  originated 
,  in  Babylon,  where  the  Jews  were  exiled  from  their 
own  land.  They  were  common,  at  the  time  of  our 
Lord's  appearance,  in  Judea,  and  indeed  in  all  other 
places  where  Jews  were  to  be  found.  They  were 
not  places  of  sacrifice,  but  of  devotion  and  instruc- 
tion ;  where  the  Scriptures  were  read  and  expounded, 
and  where  occasional  exhortation  was  allowed. 

When  our  Saviour  was  near  to  the  temple,  we 
always  find  him  worshipping  there  ;  but  when  at  a 
distance  we  find  him  attending  in  the  synagogues. 
We  do  not  wonder,  therefore,  that  on  this  occasion 
he  was  in  the  synagogue ;  but  that  this  woman  was 
there  may  produce  surprise.  It  would  expose  her  to 
observation ;  and  it  must  have  been  difficult  to  get 
her  poor  body  there,  especially  if  she  was  not  dwell- 
ing ,m  the  neighborhood.  This  would  have  been 
deemed  sufficient  to  excuse,  if  not  justify,  many  a  one 
for  not  attending  the  public  assembly.  But  she  was 
of  another  mind ;  and  it  was  well  she  was.  What  would 
she  have  lost,  if  she  had  been  absent  on  this  occa- 
sion ?  Who  can  ever  tell  what  he  loses  by  absence 
from  the  house  of  God  ?  What  did  Thomas  lose,  by 
not  being  Vi^ith  the  eleven,  when  Jesus  showed  them 
his  hands  and  his  side  ?  And  who  can  tell  what  is 
gained  by  attendance,  especially  when  persons  exer- 


THE   DEFORMED   DAUGHTER   OF   ABRAHAM.       311 

cise  self-denial  for  this  end  ?  "  Them  that  honor 
me,"  says  God,  "  I  will  honor."  Few,  therefore, 
feed  with  such  a  relish  on  the  word,  as  those  who 
come  from  a  distance,  and  with  many  a  weary  step 
and  difficult  effort. 

This  woman  broke  through  difficulties  in  order 
to  be  found  in  her  place ;  and  there  she  met  with 
the  Saviour.  She  had  no  expectation  of  the  event. 
Her  aim  was  to  serve  God,  to  hear  his  word,  and  to 
promote  the  welfare  of  her  soul.  She  had  no  thought 
about  her  poor  body ;  yet  she  obtained  the  deliver- 
ance of  that  also  ;  for,  if  we  "  seek  first  the  kingdom 
of  God  and  his  righteousness,  other  things  shall  be 
added :"  and  "  godliness  is  profitable  unto  all  things, 
having  promise  of  the  life  that  now  is,  and  of  that 
which  is  to  come." 

The  Second  circumstance  is  the  Time.  It  was 
"  on  the  Sabbath."  This  season  was  sanctified  by 
God  himself  from  the  beginning,  when  he  had  finished 
his  work  of  creation.  On  this  day  the  Saviour  per- 
formed many  of  his  miracles ;  to  show  that  he  was 
the  "  Lord  of  the  Sabbath,"  and  that  "  it  is  lawful  to 
do  good  on  the  Sabbath  days."  It  is  "  the  day 
which  the  Lord  hath  made,"  and  in  which  he  still 
accomplishes  the  wonders  of  his  grace. 

This  is  seen  in  the  deliverance  of  sinners  from  the 
bondage  of  corruption.  Bound  as  they  are  by  their 
evil  propensities  and  confirmed  habits,  and  "  led 
captive  by  the  devil  at  his  will;"  yet  they  have  been 
released,  and  made  "  free  indeed."  "  The  Lord 
looseth  the  prisoners." 

It  is  seen  in  the  release  of  distressed  consciences, 


312  LECTURE  XX. 

bound  and  tied  by  guilt  and  fear,  so  that  they  could 
not  lift  i\j)  their  soul  to  God :  but  "  the  Lord  raiseth 
up  them  that  are  bowed  down ;"  he  causeth  the 
prisoners  to  -go  free  ;  he  hath  loosed  my  bonds." 

It  is  seen  in  the  removal  of  his  people  from  this 
present  evil  world.  They  have  often  been  emanci- 
pated on  the  Sabbath.  A  remarkable  instance  of 
this  is  recorded  by  Mr.  Hovv^e,  in  a  funeral  sermon 
for  Mrs.  Esther  Sampson.  She  had  been  confined  to 
her  bed  eighteen  years,  and  was  released  on  a  Sab- 
bath day. 

The  Third  circumstance  is  the  Mode  of  the  Cure. 
And  here  we  find  his  eye,  his  iongioe,  and  his  hands 
are  all  employed.  His  eye — 'He  "  saw  her." — He 
surveyed  all  the  worshippers.  In  one  respect  she 
was  more  noticeable  than  others,  because  of  her  de- 
formity ;  but  in  others  she  was  less  visible :  for  she 
was  probably  almost  concealed  in  the  surrounding 
crowd  by  the  lowness  of  her  stature ;  and  it  is  likely 
that  she  had  stationed  herself  in  an  obscure  part  of 
the  assembly ;  yet,  towards  her,  well  knowing  her 
condition,  her  Avant,  and  her  desire,  with  compassion 
and  tenderness,  Jesus  directed  his  eye. 

His  tongue — "  He  called  her  to  him."  "  You, 
poor  woman,"  probably  addressing  her  by  name ; 
"  draw  near  to  me."  What  surprise  must  have 
seized  her !  "  Whence  could  he  know  me  ?  And 
what  can  he  want  with  -  me  ?"  Doubtless,  afraid  and 
ashamed,  she  was  ready  to  shrink  back  at  this  expos- 
ure of  her  condition.  Now  every  eye  is  turned 
towards  her,  as  she  creeps  along.  A  breathless 
silence  for   a  few  moments  prevailed,  and  then,  he 


THE   DEFORMED   DAUGHTER   OF   ABRAHAM.      813 

audibly  said  to  her,  "Woman,  thou  art  loosed  from 
thy  infirmity :"  meaning,  "thou  shall  he  loosed;"  for 
he  always  spoke  like  himself,  and  with  him  purpose 
and  accomplishment  are  the  same.  His  will  is  action. 
"  He  speaks,  and  it  is  done ;  he  commands,  and  i 
stands  fast." 

His  hands — "  He  laid  his  hands  on  her."  Thi 
was  to  awaken  attention,  and  to  show  that  the  cui 
proceeded  from  himself.     His  touch  is  vital. 

The  fourth  and  last  circumstance  is  the  Speediness 
of  the  Operation:  "and  immediately  she  was  made 
straight."  Our  Saviour  sometimes  w"rought  cures 
in  cases  which  human  skill  and  science  could  relieve — 
at  least  which  they  can  now  relieve ;  but  even  then, 
the  manner  proclaimed  the  miracle.  His  operation 
was  always  successful,  perfect,  and  instantaneous. 
Fevers  are  removed  b}'  a  course  of  medical  treat- 
ment ;  but  when  Simon's  wife's  mother  lay  sick  of  a 
fever,  "  he  took  her  by  the  hand,  and  lifted  her  up  ; 
and  immediately  the  fever  left  her,  and  she  ministered 
unto  them."  One  day,  dining  with  one  of  the  chief 
of  the  Pharisees,  there  was  a  certain  man  before  him 
who  had  the  dropsy.  It  might  have  been  possible  to 
have  graduallv  reduced  the  poor  swollen  creature  to 
his  ordinary  size,  but  Jesus  "took  him,  and  healed 
him,  and  let  him  go."  And  so,  in  the  case  before 
us,  both  the  thing  and  the  manner  were  unique. 
The  deformed  curvature  of  this  poor  woman  seems  to 
have  been  natural ;  it  had  been  fixed  for  eighteen 
years  \  and  by  no  human  process,  but  by  a  momentary 
imposition  of  hands,  his  work  is  perfect  and  coni- 
plete.     "  He  does  all  things  well." 

14 


314  LECTURE   XX. 

Men  can  now,  by  means  of  couching,  effect  a  cure 
in  certain  cases  of  blindness  ;  but  when  the  operation 
is  successful,  the  j)rocess  is  slow ;  and  it  is  long  before 
the  patient  can  use  the  organ,  and  endure  the  light ; 
but  Jesus,  in  a  moment,  opened  the  beggar's  eyes, 
and  he  went  on  seeing. 

Let  us  notice,  2>dly^  The  Influence  of  this 
Miraculous  Cure. 

We  see  this  exemplified  in  the  four  parties  con- 
cerned. 

First^  in  the  Patient  herself.  -  She  "  glorified  God." 
And  what  wonder,  considering  the  change  she  had  ex- 
perienced : — now  breathing  freely ■ — standing  erectly — 
walking  easily.  Doubtless  she  was  ready  to  exclaim, 
"  Surely,  this  could  have  been  accomplished  by  a 
divine  power  alone :  surely,  the  kingdon  of  heaven 
is  at  hand :  surely,  this  is  the  prophet  who  was  to 
come  into  the  world."  Her  mouth  would  express 
her  gratitude  and  j)raise  :  "  What  shall  I  render  unto 
the  Lord  for  all  his  benefits  towards  me?  Hei-e  I 
dedicate  myself,  health  and  strength,  body  and  spirit, 
to  his  service  who  has  made  me  whole." 

One  thing  should  strike  us  all ;  yet  who  is  struck 
with  it  ? — namely,  if  this  poor  creature  Avas  grateful 
for  the  recovery  of  her  powers,  after  eighteen  years 
of  infirmity  and  destitution,  what  ought  to  be  our 
thankfulness  to  the  kindness  of  Providence  for  the 
uninterru23ted  preservation,  the  full  and  constant  use 
of  all? 

Secondly^  its  influence  upon  the  Ruler  of  the  syna- 
gogue. "  He  answered,"  indeed,  "  with  indignation, 
because  that  Jesus  had  healed  on  the  Sabbath  day ;" 


THE   DEFORMED   DAUGHTER   OF   ABRAHAM,       315 

but  he  seemed  afraid  to  look  on  the  Saviour  himself, 
who  had  performed  the  miracle.  He  therefore  ad- 
dressed the  people ;  and  instead  of  hailing  the  poor 
woman  on  her  recovery,  he  virtually  censured  her. 
He  "said  unto  the  people,  There  are  six  days  in 
which  men  ought  to  work :  in  them,  therefore,  come 
and  be  healed,  and  not  on  the  Sabbath  day  :"  as  if 
she  had  come  intentionally  for  that  purj^ose,  though 
it  does  not  appear  that  she  had  any  thought  of  the 
kind.  But  suppose  that  she  had ;  was  she  to  be 
blamed  for  seizing  such  an  opportunity  of  getting 
relief?  But  when  persons  dislike  a  thing,  it  is  easy 
to  find  fault  with  the  doing  of  it ;  and  often  the  veil 
which  is  thrown  over  their  dislike  is  slender,  and 
easily  seen  through.  The  motive  professed  is  often 
the  least  felt.  Thus,  here,  the  miracle  was  offensive, 
as  it  honored  the  Messiah. '  The  complaint  about 
the  profanation  of  the  Sabbath  Avas  a  mere  pretence. 
He  could  not  be  ignorant  that  the  Saviour  had  not 
violated  the  fourth  commandment.  Had  he  himself 
been  ill  on  the  Sabbath,  and  had  the  Pharisees  called 
in  physicians  to  relieve  him,  he  would  not  have  sent 
them  away,  saying,  "  There  are  six  days  in  which 
men  ought  to  work ;  on  these  I  will  seek  to  be 
healed,  and  not  on  the  Sabbath  day."  Nay,  he  knew 
that  he  himself  did  not  keep  his  oxen  and  asses  tied 
up  all  the  Sabbath  day.  Our  Lord,  therefore,  calls 
him  a  hypocrite,  saying,  "  Thou  hypocrite,  doth  not 
each  one  of  you  on  the  Sabbath  loose  his  ox  or  his 
ass  from  the  stall,  and  lead  him  away  to  watering  ? 
And  ought  not  this  woman,  being  a  daughter  of 
Abraham,  whom  Satan  hath  bound,  lo,  these  eighteen 


316  LECTURE   XX. 

years,  be  loosed  from  this  bond  on  the  Sabbath 
day  ?" 

Thirdly^  its  influence  upon  the  Adverse  Party  on 
the  same  side.  They  seem  to  have  been  many;  but 
"  when  he  had  said  these  things,  all  his  adversaries 
were  ashamed."  They  could  no  longer  resist  the 
truth :  but  perhaps  they  were  confounded,  rather  than 
convinced ;  for  they  made  no  frank  acknowledgment. 

Fourthly^  its  influence  upon  the  Rest  of  the  Audience. 
"  All  the  people  rejoiced  for  all  the  glorious  things  that 
were  done  by  him."  "  Have  any  of  the  rulers  believed 
on  him  ?"  but  "  the  common  people  heard  him  gladly." 
His  followers,  for  the  most  part,  were  among  these. 
And,  in  general,  the  common  people  are  more  open 
to  conviction,  and  more  free  from  the  influence  of 
worldly  prejudices  and  passions,  than  the  rich  and 
elevated  and  powerful :  for  "  how  can  they  believe, 
who  receive  honor  one  of  another,  and  seek  not  the 
honor  that  cometh  from  God  only?" 

In  many  cases,  the  people  who  rejoiced  in  what  they 
saw  and  heard,  afterwards  fell  away,  and  walked  no 
more  with  him;  and  "Crucify"  soon  followed  "Ho- 
sanna."  The  impression  of  recent  mercies  is  often 
powerful,  but  not  permanent.  The  goodness  of  many 
"is  like  the  morning  cloud,  or  the  early  dew,  which 
soon  passeth  away."  The  Israelites  often  "  sang  his 
praise,  but  soon  forgat  his  works." 

But,  however  this  may  iiave  been  with  the  beholders 
of  this  miracle,  let  us  be  careful  that  it  be  not  the 
case  with  us,  but  that  we  cordially  and  practically 
"  rejoice  for  all  the  glorious  things  which  have  been 
done  by  him ;"  and  which  are  "  written  for  our  learn- 


THE   DEFORMED    DAUGHTER   OF   ABRAHAM.      317 

ing,  that  we  tlirough  patience  and  comfort  of  the  Scrip- 
tures may  have  hope."  But  "  to  him  that  knoweth 
to  do  good,  and  doeth  it  not,  to  him  it  is  sin  ;"  for 
"unto  whomsoever  much  is  given,  of  him  shall  be 
mucli  required."        • 

From  hence  we  may  see,  first,  how  entitled  the  Lord 
Jesus  'is  to  our  credence.  He  is  not  only  able  and 
willing  to  save  and  to  bless,  but  he  is  infinitely  author- 
ized to  do  it,  "for  him  hath  Grod  the  Father  sealed." 
"  The  works,"  therefore  saith  he,  "  that  I  do  in  my 
Father's  name,  they  bear  witness  of  me.  If  I  had  not 
done  among  them  the  works  which  none  other  man 
did,  they  had  not  had  sin ;  but  now  they  have  no  cloak 
for  their  sin."  His  miracles  were  not  mere  displays 
of  power  to  make  men  wonder.  They  were  suited  to- 
the  condition  and  the  wants  of  men ;  and  always  had 
an  end  in  view  worthy  of  their  execution ;  and  they 
were,  in  every  instance,  readily  and  perfectly  distin- 
guishable from  the  lying  wonders  of  superstition.  They 
were  repeated  and  multiplied.  They  were  performed 
publicly ;  before  enemies  as  well  as  friends ;  in  the 
road,  in  the  synagogues,  and  on  Sabbath  days. 

Hence  and  foi'cver  from  my  heart 
I  bid  my  dmibt-:  aud  fears  depart ; 
And  to  those  hands  my  soul  resign, 
Which  bear  credentials  so  divine. 

Secondly,  we  see  what  claims  the  Saviour  has  to 
our  confidence.  He  is  "  the  same  yesterday,  and  to- 
day, and  forever."  What  he  did  when  on  earth,  he 
is  surely  able  to  do  in  heaven.  What  he  did  for 
the  body,  he  can  do  for  the  soul.  Say  not,  ."  O  that 
I  could  have  access  to  him  !  but  he  is  no  more  in  the 


318  LECTURE   XX. 

world ;  and  tlie  heavens  have  received  him  until  the 
restitution  of  all  things."  Though  he  is  no  longer 
here  corporeally,  he  is  here  really,  spiritually,  divinely ; 
"  a  very  present  help  in  trouble."  You  are  nearer 
to  him  now,  than  this  woman  was  in  the  synagogue. 
No  case  is  below  his  notice.  No  distress  is  beyond 
his  reach.  "  He  will  not  despise  the  prayer  of  the 
destitute,  but  will  regard  their  prayer." 

Finally,  we  see  how  deserving  he  is,  not  only  of 
our  credence  and  confidence,  not  only  of  our  admira- 
tion and  praise,  but  of  our  imitation.  Let  us,  there- 
fore, seek  to  resemble  him.  "Let  the  same  mind  be 
in  us,  which  was  also  in  Christ  Jesus;"  being  "fol- 
lowers of  him,  as  dear  children."  We  know  you 
cannot  perform  miracles,  but  you  can  show  mercy. 
You  cannot,  like  him,  raise  the  dead,  recover  the 
sick,  and  relieve  the  deformed ;  but  you  can  "  weep 
with  them  that  weep  ;"  you  can  secure  "  the  blessing 
of  him  that  was  ready  to  perish ;"  you  can  "  cause 
the  widow's  heart  to  sing  for  joy  ;"  you  can  resemble 
him  who  "went  about  doing  good;"  and  "he  that 
saith  he  abideth  in  him,  ought  himself  also  so  to  walk, 
even  as  he  walked." 


LECTURE  XXL 


MARTHA    AND    MARY.   ^ 

Now  it  came  to  pass  as  they  weut,  that  he  entered  into  a  certain 
village :  and  a  certain  woman  named  Martha  received  him  into 
her  house.  And  she  had  a  sister  called  Mary,  which  also  sat  at 
Jesus'  feet,  and  heard  his  word.  But  Martha  was  cumbered 
about  much  serving,  and  came  to  him,  and  said,  Lord,  dost  thou 
not  care  that  my  sifter  hath  left  me  to  serve  alone  ?  bid  l)ei-  there- 
fore that  she  help  me.  And  Jesus  answered  <ind  said  unto  hor, 
Marthn,  Martha,  thou  art  careful  aud  troubled  about  mtiny  things  : 
but  one  thing  is  needful :  and  Mary  hath  chosen  that  good  part, 
which  shall  not  be  takeu  away  from  her. — Lukk  x.  38-42.* 

Biography  is  a  species  of  history  peculiarly  inter- 
esting and  useful.  And  in  this  the  Bible  excels.  The 
sacred  writers  describe  to  the  very  life.  They  fear  no 
displeasure  ;  they  conceal  no  imperfection  ;  they  spare 
no  censure. 

And  while  they  discover  their  impartiality,  they 
equally  prove  their  wisdom  and  prudence.  This  appears 
from  the  examples  they  delineate.  What  are  pliiloso- 
phers,  politicians,  heroes,  to  the   generality  of  man- 

*  Tills  Lecture  has  been  previously  published,  in  the  Autlior's 
"  Short  -Discourses  for  the  U^e  of  Families  ;"  but  as  it  originally  formed 
a  part  of  the  present  series,  it  is  deemed  proper  to  include  it  in  this 
volume. 


320  LECTURE   XXI. 

kind?  They  may  excite  wonder,  but  they  cannot 
produce  imitation.  They  may  indulge  curiosity,  but 
the}^  cannot  furnish  motives,  encouragements,  cautions. 
But  here  we  are  led  into  private  hfe ;  we  contemplate 
ordinary  scenes ;  we  see  goodness  in  our  own  relations 
and  circumstances.  We  behold  blemishes  which  we 
are  to  shun,  excellencies  which  we  are  to  pursue,  ad- 
vantages which  we  are  to  acquire. 

Thus  the  Scripture  becomes  not  a  glaring  comet, 
but  "  a  lamp  unto  our  feet,  and  a  light  unto  our  path." 

Pass  we  to  the  narrative  before  us. 

But  previous  to  our  advancing  some  general  reflec- 
tions from  the  whole  passage,  it  will  be  necessary  to 
take  notice  of  the  characters  here  mentioned  ;  and  to 
see  wherein  the  one  was  to  be  censured,  and  the  other 
to  be  commended. 

Perhaps  it  is  needless  to  premise  that  both  these 
females  were  good  women.  It  is  expressly  said,  that 
"  Jesus  loved  Martha,"  as  well  as  Mary,  And  we  are 
informed  that  when  our  Saviour  was  coming  to  Beth- 
any, after  the  death  of  Lazarus,  "Martha,  as  soon  as 
she  heard  that  Jesus  was  coming,  went  and  met  'him, 
but  Mary  sat  still  in  the  house."  These  two  sisters 
did  not  differ  in  their  religious  character,  as  Jacob  and 
Esau ;  Saul  and  David ;  Peter  and  Judas ;  but  only, 
one  of  them  was  less  influenced  by  her  principles  in 
this  instance  than  the  other;  for  our  Lord  does  not 
condemn  her  general  conduct,  but  her  present  action ; 
and  even  this  he  does  not  censure  absolutely,  but  com- 
paratively. Some  things  may  be  said  in  commen- 
dation of  Martha,  and  others  in*extenuation. 

She  discovered  a  noble  freedom  from  the  fear  of 


MABTHA  AND   MARY.  321 

man — "  she  received  liim  into  her  house ;"  when  it  was 
well  known  that  he  was  pursued  by  the  heads  of  the 
Jewish  nation.  His  entrance  could  not  be  hid ;  he 
had  many  with  him.  She  also  discovered  kindness 
and  hospitality  in  her  concern  to  provide  for  our  Lord 
and  his  disciples,  and  in  deeming  nothing  too  good 
for  them.  I  like  also  her  attention  to  the  affairs  of 
her  own  household.  Though  she  was  a  woman  of 
some  consequence,  she  does  not  deem  it  beneath  her 
to  attend  even  to  the  economy  of  the  table  ;  yea,  even 
to  serve  with  her  own  hands  when  an  emergency 
required.  An  affectation  of  state  and  of  delicacy  in 
the  mistress  of  a  family,  has  occasioned  disorders, 
wastes,  and  embarrassments,  which  have  ended  in  the 
ruin  of  many  houses.  The  mother  of  Lemuel,  in 
characterizing  a  wife,  even  for  a  prince,  in  those  days 
— tells  him,  among  other  things — that  "  she  riseth 
also  while  it  is  yet  night,  and  giveth  meat  to  her 
household,  and  a  portion  to  her  maidens," — that  "  she 
looketh  well  to  the  ways  of  her  household,  and  eateth 
not  the  bread  of  idleness." 

Some  things  also  may  be  said  in  excuse  for  Martha. 
She  was  the  mistress  of  the  house,  and  it  was  her  prov- 
ince to  provide.  This  appears  to  have  been  a  sudden 
occurrence ;  many  came  in  unawares ;  and  perhaps 
she  was  unfurnished — and  this  would  naturally  create 
hurry,  confusion,  uneasiness. 

But,  after  all  that  can  be  said  in  justification  of 
Martha,  our  Saviour  reproves  her.  She  was  therefore 
blameworthy ;  for  his  judgment  is  always  according  to 
truth.  He  could  read  the  state  of  the  mind  ;  he  could 
weigh  motives ;  he  could  distinguish  circumstances. 

14* 


322  LECTUEE   XXI. 

And  from  what  lie  has  mentioned,  we  may  conclude 
that  there  was  in  her  a  considerable  share  of  domestic 
vanity.  I  advert  to  that  vanity  which  makes  religion 
exclaim  over  thoughtless  profusion,  "  Why  is  this 
waste  ?  Are  there  no  charities  to  sustain — are  there 
no  hungry  wretches  to  feed — no  naked  ones  to  clothe  ?" 
I  advert  to  that  vanity  which  descends  lower  than  pride 
in  dress  or  furniture,  whicli  commonly  attends  wealth 
newly-acquired,  and  adheres  to  vulgar  minds,  incapable 
of  discerning  that  simplicity  is  essential  to  elegance : 
a  vanity  whose  empire  is  as  large  as  the  table ;  a  vanity 
which  collects  all  its  praise  from  sordid  appetite ;  a 
vanity  which,  while  it  entertains  the  body  of  a  visitor, 
generally  starves  the  mind. 

The  Shunamite,  on  a  similar  occasion,  discovered 
much  more  good  sense  than  Martha.  She  wished  to 
entertain  Elisha ;  but  she  considered  character ;  she 
would  not  even  suppose  that  a  prophet  of  the  Lord 
required  splendor  or  luxury;  she  therefore  said -unto 
her  husband,  "  Behold  now,  I  perceive  that  this  is  a 
holy  man  of  God  which  passeth  by  us  continually. 
Let. us  make  a  little  chamber,  I  pray  thee,  on  the 
wall ;  and  let  us  set  for  him  there  a  bed,  and  a  table, 
and  a  stool,  and  a  candlestick^  and  it  shall  be  when 
he  Cometh  to  us,  that  he  shall  turn  in  hither."  But 
Martha,  instead  of  a  plain  repast,  "  was  cumbered 
about  much  serving;"  and  was  all  anxiety  to  furnish 
an  entertainment  which,  "^vhile  it  was  rendered  un- 
necessary by  the  plainness  and  piety  of  the  visitants, 
allowed  her  no  degree  of  leisure,  and  engrossed  all  her 
time  and  attention.  Thus  she  deprived  heiself  of 
an  opportunity  to  hear  our  Saviour's  discourse.  This 
she  should  have  prized.     He  was  no  ordinary  teacher ; 


MARTHA   AND   MARY.  323 

his  sta}'  was  not  likely  to  be  of  long  continuance ; 
she  knew  not  when  the  blessing  would  come  again  in 
her  way. 

This  was  not  all.  She  rudely  breaks  in  upon  the 
devotion  of  the  company,  interrupts  our  Lord's  dis- 
course, condemns  her  sister  as  idle,  and  tries  to  involve 
our  Saviour  in  the  quarrel:  "Lord,  dost  thou  not 
care  that  my  sister  hath  left  me  to  serve  alone  ?  Bid 
her  therefore  that  she  help  me."  Here  we  see  ill 
humor,  fretfulness.  She  is  "  troubled  about  many 
things ;"  and,  in  her  haste  and  heat,  she  loses  the 
command  of  her  temper  and  the  government  of  her 
tongue. 

But  behold  Mary.  All  reverence,  all  attention,  all 
composure,  feeding  on  the  doctrine  of  eternal  life — she 
"  sat  at  his  feet."  She  wisely  and  zealously  improved 
the  opportunity  given  her  for  the  good  of  her  soul. 
"This  is  my  summer,  my  harvest ;  let  me  redeem 
the  time." 

It  must  have  distressed  Mary  to  hear  her  sister  so 
passionately  complain  of  her  ;  and  manj-  a  one  in  her 
circumstances  would  have  replied,  "  Why  could  she 
not  have  called  me  aside,  and  have  spoken  to  me 
alone  ?  Why  expose  me  before  the  whole  house  ?  If 
I  have  not  been  so  attentive  to  other  things,  surely  the 
occasion  will  plead  some  excuse."  But  not  a  word 
of  this  nature.  The  calm  silence  of  this  good  woman 
seems  to  say,  "I  leave  my  defence  to  him..  He  is 
near  that  justifieth  me."  Nor  was  she  mistaken.  He 
more  than  vindicates ; — he  applauds  her  preference  ; 
and  tells  Martha  that  he  will  not  comply  with  her 
dem'and,  to  send  Mary  to  her  assistance,  but  will  suffer 


324  LECTURE   XXI. 

her  to  remain  listening  at  his  feet,  and  still  enjoying 
the  privilege  she  had  chosen.  It  is  the  meaning  of 
his  declaration  when  he  said;  "  Martlia,  Martha,  thou 
art  careful  and  troubled  about  many  things :  but  one 
thing  is  needful :  and  Mary  hath  chosen  that  good 
part,  which  shall  not  be  taken  away  from  her." 

But  what  is  here  said  of  a  particular  instance  of 
pious  disposition  will  apply  to  religion  at  large.  To 
render  this  passage  of  Scripture,  therefore,  more  gener- 
ally usefal,  let  me  call  upon  you, 

I.   To  CONSIDER    THE   DILIGENCE   OF   THE   SaVIOUR 

IN  THE  IMPROVEMENT  OF  TIME.  He  goes  about  doing 
good.  His  lips  drop  as  the  honeycomb.  He  always 
pays  for  his  entertainment.  In  the  parlor  as  well 
as  the  temple,  he  furnishes  admonition  and  counsel. 
No  sooner  does  he  enter  this  house  than  we  find  him 
teaching. 

Let  us  follow  his  example.  Ministers  should  not 
be  backward  to  speak  unless  before  large  and  public 
assemblies.  The  Apostles,  like  their  Saviour,  not 
only  taught  publicly,  but  "  from  house  to  house." 
Christians  should  labor  to  be  useful  wherever  they 
are  :  every  place,  every  company,  should  be  the  better 
for  them.  They  should  render  friendly,  and  even 
ordinary  visits  edifying.  Religion  is  not  to  be  con- 
fined to  the  Church  or  the  Sabbath.  It  is  not  to  be 
a  dress,  which  you  may  assume  or  lay  aside  at  pleas- 
ure: it  is  a  nature;  a  life.  It  is  to  keep  us  "in 
the  fear  of  the  Lord  all  the  day  long  :"  to  enter  busi- 
ness with  us ;  to  attend  us  in  all  our  conimon  actions ; 
and  to  teach  us  that  "whether  we  eat  or  drink,  or 


MARTHA  AND   MARY.  325 

■whatsoever  we  do,  we  should  do  it  to  the  glorj^  of 
God."  Hence  we  are  commanded  to  "comfort  one 
another ;  to  exhort  one  another ;  to  provoke  one 
another  to  love,  and  to  good  words,  and  so  much  the 
more  as  we  see  the  day  approaching."  But,  alas! 
who  does  not  stand  reproved  and  condemned  ?  "  Are 
we  not  carnal,  and  walk  as  men?"  Do  we  "  redeem 
the  time,  because  the  days  are  evil"?  Does  "no 
communication  proceed  out  of  our  mouth,  but  such 
as  is  good,  to  the  use  of  edifying,  that  it  may  minister 
grace  to  the  hearers"?  Shall  "  vain  words  never 
have  an  end"? — "  A  word  fitly  spoken,  how  good  is 
it  I  it  is  like  apples  of  gold  in  pictures  of  silver." 

II.  Observe  how  improper  it  is  for  a  follower 
OF  THE  Lord  Jesus  to  be  sensual  and  selfish. 
Mary,  who  hears  his  word,  pleases  him  better  than 
Martha,  who  prepares  his  meal :  yea,  Martha  even 
grieves  him  by  her  assiduity  to  entertain  him.  He 
Avould  rather  feed  than  be  fed.  He  "pleased  not 
himself"  He  shunned  every  kind  of  self-indulgence. 
He  "  came  not  to  be  ministered  unto,  but  to  minister, 
and  to  give  his  life  a  ransom  for  many."  And,  call- 
ing ourselves  by  his  name,  are  we  fanciful  ?  are  we 
finical  ?  are  we  fond  of  giving  trouble  ?  are  we  slaves 
to  our  appetites  ?  are  we  desirous  of  dainty  meat  ? 
"  He  that  saith  he  abideth  in  him,  ought  himself  also 
so  to  walk  even  as  he  walked.  They  that  are  Christ's 
have  crucified  the  flesh,  with  the  affections  and  lusts." 

Especially  should  ministers  be  like-minded  with 
their  Lord  and  Master.  They  often  at  least  occasion 
excess,  and  draw    upon    themselves  reflection.     The 


326  LECTURE   XXI. 

preparations  made  to  receive  them  would  imply  a 
fondness  for  extravagance,  variety,  delicacy.  Let 
them  attest  their  innocency.  Let  them  show  their 
people  that  they  seek  not  theirs,  but  them.  Let  them, 
by  their  words  and  actions,  discountenance  parade  and 
excess.  Are  circumstances  of  this  kind  beneatli  our 
attention?  Is  it  not  one  of  the  lessons  which  the 
passage  before  us  is  designed  to  teach?  When  our 
Saviour  sent  forth  his  Apostles,  did  not  his  admonitions 
turn  jDrincipally  upon  this  subject?  For  things,  in 
themselves  of  less  importance  than  others,  become 
weighty  by  their  connections,  their  influence,  their 
indications.  A  feather,  or  a  straw,  may  serve  to  dis- 
cover the  direction  of  the  wind,  as  well  as  a  tree.  What 
a  fatal  secret  does  that  preacher  betray,  who  shows 
that  he  minds  earthly  things ! 

III.  We  see  what  diversities  there  are  in  the 
FOLLOWERS  OF  OUR  LoRD.  Even  the  good  ground 
brought  forth  in  various  proportions — thirty — sixty — 
an  hundred  fold.  What  a  difference  was  there  between 
the  faith  of  the  Centurion  and  of  Thomas !  Abraham 
and  Lot  were  both  righteous  ;  but  how  imperfect  does 
the  nephew  appear,  compared  with  the  uncle ! 

Many  things  diversify  the  degree  and  the  exercises 
of  religion.  Thus  the  stations  in  which  Providence 
places  good  men  differ;  one  shall  be  favorable  to 
devotion,  another  shall  afford  less  leisure  and  create 
more  distraction.  Constitutional  temperament  also 
has  its  influence.  Thus  some  Christians  are  more 
inclined  to  contemplation  and  the  shades ;  others  are 
formed  for  the  active  virtues.     The  difficulties  which 


MARTHA   AND   MARY.  327 

chill  the  timid  serve  only  to  rouse  and  animate  the 
bold  and  courageous.  Religion,  like  water,  partakes 
a  little  of  the  nature  of  the  soil  over  which  it  runs. 
The  very  same  truth  was  revealed  both  to  Nebuchad- 
nezzar and  Daniel — The  succession  of  the  four  mon- 
archies. Nebuchadnezzar  was  a  king  and  a  conqueror ; 
and  admired  things  m  proportion  to  their  Avorldly 
grandeur.  Accordingly  he  viewed  these  empires  as 
an  image  whose  brightness  was  excellent,  the  head  of 
which  was  fine  gold,  and  the  .subordinate  parts  of 
inferior  metal.  Daniel  was  a  man  of  peace  and  of 
wisdom;  and  to  him  they  appeared  "as  four  great 
beasts,  coming  up  out  of  the  sea,  diverse  from  each 
other :  the  first  a  lion  with  wings  ;  the  second  a  bear 
with  three  ribs  in  his  mouth  ;  the  third  a  leopard  with 
four  wings  of  a  fowl,  and  four  heads  ;  and  the  fourth 
dreadful  and  terrible,  wih  great  iron  teeth."  Take 
an  illustration  from  it.  Imagine  four  persons — one 
phlegmatic,  another  choleric,  a  third  sanguine,  and  the 
fourth  melancholic.  Drop  religious  truth  into  each  of 
these — and  do  you  suppose  that  it  will  not  receive  a 
tinge  from  each  peculiar  temperament  ?  In  all  these 
cases  something  of  the  original  character  will  remain. 
And  I  always  view  it  as  a  considerable  evidence  of 
sincerity,  when  religion,  if  I  may  use  the  expression, 
acts  naturally :  it  shows  that  people  are  off  their  guard ; 
that  they  have  not  a  particular  jjart  given  them  to 
act.  For,  were  this  the  case,  they  would  resemble 
one  another  much  more  nearly ;  and  a  dull,  constrained 
uniformity  would  prevail.  Thus  it  is  with  pretenders. 
If  a  man  of  humor  profess  religion  without  pos- 
sessing it,  he  will  keep  a  check  upon  liimself;  and, 


828  LECTUEE   XXI. 

bj  means  of  this,  appear  grave  and  formal ;  but  if  he 
be  really  a  partaker  of  religion,  we  should  expect  that 
his  natural  character  will  commonly  show  itself  even 
in  his  duties ;  it  will  indeed  be  regulated,  but  not 
destroyed. 

lY.  We  may  meet  with  hin  deranges  in  religion 

FROM  those  who  SHOULD  BE  OUR  ASSISTANTS.  Such 
are  friends  and  relations,  A  wife  should  cherish  good 
impresssions,  fan  the  flame  of  devotion,  and  be  a  helper 
to  her  husband  in  spiritual  as  well  as  in  temporal 
concerns — but  she  may  prove  a  seducer :  she  may  lead 
him  into  vanity  and  the  dissipations  of  the  world. 
Michal  ridicules  the  holy  joy  of  David.  A  brother 
may  discourage  a  brother,  A  sister  may  reproach  and 
repel  a  sister.  Our  foes  may  be  those  of  our  own 
household. 

Yea,  even  by  religious  friends  and  relations  we  may 
sometimes  be  injured.  Instead  of  making  straight 
paths  for  our  feet,  they  may  throw  stumbling  blocks  in 
our  way.  They  may  press  "hard  sayings,"  before 
the  mind  is  prepared  to  receive  them.  They  may 
discourage  us  by  their  expressions  of  assurance  and 
ecstasy.  They  may  be  wanting  in  sympathy.  They 
may  censure  and  condemn  our  actions,  from  ignorance 
of  our  circumstances  and  motives. 

Y.  How  ANXIOUS  SOEVER  WE  MAY  BE  ABOUT  MANY 
THINGS,  ONE  THING  ALONE  REALLY  DESERVES  OUR 
ATTENTION  : — "  one  thing  is  needful."  It  is,  hearing 
the  Saviour's  words;  it  is  an  attention  to  the  soul; 
it  is  Religion.     What,  is  notliing  else  necessary  ? — 


MARTHA   AND   MARY.  829 

Yes ;  many  things.  But,  compared  with  tliis,  they 
are  less  than  nothing  and  vanity.  Other  things  are 
accidentally  needful — this  is  essentially  so.  Other 
things  are  occasionally  needfid — this  is  invariably  so. 
Other  things  are  partially  needful — this  is  universally 
so — needful  for  prosperity  and  adversity ;  needful  for 
the  body  and  the  soul ;  needful  for  time  and  eternity. 
Some  things  are  needful  for  some  individuals,  but 
not  for  others  ;  but  this  is  needful  for  all :  needful  for 
kings  and  subjects ;  needful  for  rich  and  poor ;  need- 
ful for  old  and  young. 

If  indeed  we  judge  of  it  by  the  people  of  the  world, 
we  shall  not  think  so  when  we  look  around  us.  The 
many  seem  to  be  prizing  and  pursuing  everything  in 
preference  to  this.  Instead  of  viewing  it  as  essential 
to  man,  they  seem  only  to  regard  it  as  a  cu-cumstance 
of  his  being  and  his  welfare,  which  may  safely  be 
dispensed  with.  But  let  us  take  the  testimony  of 
God.  What  saith  the  Scripture?  "Wisdom  is  the 
principal  thing :  therefore  get  wisdom :  and  with  all 
thy  getting  get  understanding.  Let  us  hear  the 
conclusion  of  the  whole  matter :  fear  God,  and  keep 
his  commandments ;  for  this  is  the  whole  duty  of 
man."  "  Yes,"  says  the  Saviour,  "  one  thing  is  need- 
ful," Hence  we  find  David  and  Paul  reducing  every 
concern  into  one,  "  One  thing  have  I  desired  of 
the  Lord,  that  will  I  seek  after ;  that  I  may  dwell 
in  the  house  of  the  Lord  all  the  days  of  my  life,  to 
behold  the  beauty  of  the  Lord,  and  to  inquire  in  his 
temple."  This  one  thing  I  do ;  forgetting  those 
things  "which  arc  behind,  and  reaching  forth  unto 
those  things  which  are  before." 


830  LECTURE   XXI. 

Finally.     It  is  worthy  of    our  remark,  that  real 

GODLINESS  IS  NOT  ONLY  A  NECESSARY,  BUT  A  DURABLE 

ACQUISITION.  "Mary  hath  chosen  that  good  part, 
v.'hich  shall  not  be  taken  away  from  her."  Perma- 
nency adds  bliss  to  bliss.  Some  things  are  not  worth 
preservation ;  but  an  invaluable  treasure,  a  thing 
absolutely  needful,  will  awaken  all  our  concern,  and 
we  shall  be  anxious  not  only  to  possess  it,  but  also  to 
retain  it. 

And  what  a  difference  is  there  in  this  view,  between 
religion  and  other  advantages  !  Nothing  that  we  here 
possess  can  be  called  our  own.  What  Ave  acquire 
with  so  much  difficulty  it  is  impossible  to  secure.  If 
we  choose  honors,  riches,  pleasures,  friendships,  they 
v^ill  be  sure  to  fail  us,  and  to  fail  us  often  when  we 
most  need  their  aid.  But  the  blessings  v/e  derive 
from  godliness  are  our  own  forever.  They  are  not 
liable  to  those  numberless  accidents  which  so  easily 
deprive  us  of  earthly  possessions.  JSTo  violence,  no 
fraud,  can  rob  us  of  them.  "  Our  joy  no  man  taketh 
from  us."  Our  treasure  "  moth  and  rust  cannot 
corrupt,  nor  thieves  break  througli  and  steal."  Even 
^he  desolations  of  death,  which  strip  us  of  everything 
else,  cannot  touch  the  believer's  portion  :  he  can  carry 
all  his  goods  along  with  him  into  another  world,  where 
they  will  be  forever  increasing.  It  is  an  "  inherit- 
ance incorruptible,  and  un defiled,  and  that  fadetli  not 
away."  Surely  religion  is  wisdom^ — -and  "  wisdom  is 
justified  of  all  her  children." 

This  I'eview,  therefore,  should  more  than  satisfy 
those  who,  like  Mary,  liave  chosen  this  good  part. 
Your   choice  will   bear   re-consideration.     The  more 


MARTHA   AND   MARY.  331 

you  examine  it,  the  more  worthy  of  all  your  regard 
will  it  appear.  Be  not  ashamed  to  own  it.  Let 
religion  be  your  boast,  as  well  as  your  comfort.  What 
is  there  to  excite  a  blush  ?  What,  in  importance 
and  continuance,  are  the  pursuits  and  acquisitions  of 
the  most  admired  of  your  fellow-creatures,  compared 
with  yours  ? 

It  should  also  influence  those  who  have  not  made  it. 
And,  Oh  that  I  could  induce  you  to  decide,  and  to 
decide  this  evening  !  I  say,  this  evening,  because  you 
are  not  sure  of  another  season.  I  say,  this  evening, 
because  every  delay  adds  to  the  difficulty  of  your 
choice.  I  say,  this  evening,  because  there  is  nothing 
so  urgent ;  nothing  that  can  equally  claim  or  reward 
your  attention. 

Should  you  be  induced  to  "  neglect  this  great  sal- 
vation," what  will  be  your  reflections  in  a  dying  hour, 
and  before  the  bar  of  God  ?  What  will  you  think  in 
endless  miserj^  of  those  follies  and  vanities  for  which 
you  sacrificed  eternal  life?  "  What  is  a  man  profited 
if  he  gain  the  whole  world,  and  lose  his  own  soul  ?  or 
what  shall  a  man  give  in  exchange  for  his  soul  ?" 

He  who  approved  an  applauded  Mary's  choice  is 
here  this  evening  to  witness  yours.  He  sees  you,  he 
hears  you  ;  he  is  waiting  to  be  gracious,  and  exalted 
to  have  mercy  upon  you.  You  must  sit  at  his  feet 
as  a  disciple,  or  be  made  his  footstool  as  an  enemy. 
What  is  the  choice  you  intend  to  make?  "I  call 
heaven  and  earth  to  record  this  day  against  you,  that 
I  have  set  before  you  life  and  death,  blessing  and 
cursing":  therefore  choose  life,  that  both  thou  ana  thy 
seed  may  live." 


LECTURE  IXII. 

L  O  T'S     WIFE. 

Remember  Lot's  wife. — Luke  xvii.  32. 

The  people  of  Sodom  were  proverbially  wicked 
above  all  men.  Provoked  by  their  abominations, 
God  resolved  to  take  vengeance.  But  shall  he  hide 
from  Abraham  the  thing  which  he  will  do  ?  Abra- 
ham being  informed,  immediately  became  an  inter- 
cessor ;  but  so  general  was  the  corruption,  that  not 
ten  righteous  persons  could  be  found  there. 

In  the  evening  before  the  threatened  destruction, 
two  angels  came  to  Lot,  as  he  was  sitting  in  the 
gate  of  Sodom.  These  were  appointed  to  be  the 
executioners ;  and  after  themselves  observing  some 
of  the  crying  enormities  of  the  place,  as  if  they  could 
no  longer  endure  the  scene,  they  said  unto  Lot ; 
"  Hast  thou  here  any  besides  ?  Son-in-law,  and  thy 
sons,  and  thy  daughters,  and  whatsoever  thou  hast 
in  the  city,  bring  them  out  of  this  place  :  for  we  will 
destroy  this  place,  because  the  cry  of  them  is  waxen 
great  before  the  face  of  the  Lord ;  and  the  Lord  hath 
sent  us  to  destroy  it." 


lot's  wife.  333 

Apprized  of  the  impending  evil,  and  full  of  affec- 
tionate anxiety  and  dread,  "  Lot  went  out,  and  spake 
unto  his  sons-in-law  who  married  his  daughters,  and 
said,  Up,  get  you  out  of  this  place  ;  for  the  Lord  will 
destroy  this  city.  But  he  seemed  unto  them  as  one 
that  mocked." 

"And  when  the  morning  arose,  then  the  angels 
hastened  Lot,  saying,  Arise,  take  thy  wife,  and  thy 
two  daughters,  who  are  here ;  lest  thou  be  consumed 
in  the  iniquity  of  the  city.  And  while  he  lingered, 
the  man  laid  hold  upon  his  hand,  and  upon  the  hand 
of  his  wife,  and  upon  the  hand  of  his  two  daughters ; 
the  Lord  being  merciful  unto  him  :  and  they  brought 
him  forth,  and  set  him  without  the  city.  And  it 
came  to  pass,  when  they  had  brought  them  forth 
abroad,  that  he  said.  Escape  for  thy  life ;  look  not 
behind  thee,  neither  stay  thou  in  all  the  plain  ;  escape 
to  the  mountains,  lest  thou  be  consumed." 

"  But  his  wife  looked  back  from  behind  him,  and 
she  became  a  pillar  of  salt :" — petrified  into  a  sub- 
stance which  would  endure  the  assaults  of  time. 
Josephus  declares  that  he  saw  it  standing  in  his  days. 
But  what  has  now  become  of  it  ? 

The  statue  is  no  longer  visible  to  the  eye  of  sense ; 
but  it  can  be  yet  seen  by  the  eye  of  faith.  Here  it 
is,  in  "  the  word  of  the  Lord,  which  endureth  forever." 
Let  us  solemnly  approach  it,  and  read  the  motto  with 
which  it  is  inscribed :  "  Eemember  Lot's  Wife  !" 

This  motto  was  inscribed  by  the  Lord  himself; 
and  requires  us  to  consider  three  things : — The  Sln"  : 
— The  Punishment  : — The  Admonition. 

1.  The  Sin.     "  She  looked  back  from  behind  him." 


334  LECTURE   XXII. 

And  was  this  so  criminal  a  deed?  In  answer  to 
this,  we  observe,  that  sins  are  not  to  be  judged  of  only 
or  principally  by  their  grossness,  but  b}^  their  guilt; 
tliat  tbeir  guilt  arises  from  their  aggravations;  and 
that  their  aggravations  arise  from  circumstances  which 
often  fall  not  under  our  cognizance,  but  are  subject 
only  to  the  judgment  of  God,  who  "  seetli  not  as 
man  seetli ;  for  man  looketli  on  the  outward  appear 
ance,  but  the  Lord  looketli  on  the  heart," 

In  the  Scriptures  we  frequently  find  crimes  appar- 
ently trivial,  followed  with  direful  inflictions ;  and 
why  ? — Because  what  appears  trivial  to  us,  is  an 
abomination  in  the  sight  of  God.  Is  he  not  "  a  God 
of  knowledge,  by  whom  actions  are  weighed  "  ?  Is 
he  not  merciful  ?  and  would  he  punish  a  slight  offence 
with  a  tremendous  severity  ?  "  Is  there  unrighteous- 
ness with  God  ?  How  then  shall  God  judge  the 
world  ?  Shall  not  the  Judge  of  all  the  earth  do 
right?" 

What  was  involved  in  this  retrospection  ? 

Her  looking  back  betrayed  Idle  and  Wanton  Curi- 
osity. We  are  far  from  supposing  that  curiosity  is 
peculiar  to  the  female  sex ;  yet  it  may  be  allowed  that 
there  is  no  want  of  this  property  in  their  composition. 
Lot's  wife's  curiosity  destroyed  herself.  Dinah's  curi- 
osity destroyed  a  city.  Eve's  curiosity  destroyed  a 
world. 

The  Scriptures  never  encourage  curiosity.  When 
a  man  asked  our  Lord,  ''  Are  there  few  that  shall  be 
saved?"  "Instead  of  seeking  to  know  this,"  replied 
our  Saviour,  "  Strive  to  enter  in  at  the  strait  gate ; 
for  many,  I  say  unto  jon^  will  seek  to  enter  in,  and 


lot's  wife.  335 

shall  not  be  able."  When  Peter,  not  satisfied  with 
being  informed  of  his  own  destiny  and  duty,  wished  to 
pry  into  those  of  John,  and  asked :  "  Lord,  and  what 
shall  this  man  do?"  he  answered,  "What  is  that  to 
thee  ?  follow  thou  me." 

Let  us  guard  against  the  intemperance  of  specu- 
lation. Paul  reproves  the  man  who  "  intrudes  into 
those  things  which  he  hath  not  seen,  vainly  puffed 
up  b}''  his  fleshly  mind."  "  The  secret  things,"  says 
Moses,  "belong  unto  the  Lord  our  God:  but  those 
things  which  are  revealed  belong  unto  us  and  to  our 
children."  Pr^'ing  into  the  affairs  of  our  neighbors 
is  often  impertinent  and  injurious ;  but  prying  into 
the  deep  things  of  God  is  presumptuous  and  sinful. 
Let  us  acquiesce  in  the  limits  which  reason  and  reve- 
lation liave  fixed  to  our  inquiries.  Let  us  be  satisfied 
with  plain  and  practical  truth  ;  and  with  tilings  clear 
and  important.  The  religious  controversies,  which 
have  exhausted  so  much  attention,  and  spoiled  so 
much  temper,  have  commonly  turned  upon  matters 
too  obstruse  for  human  comprehension,  or  too  un- 
profitable to  rnei'it  regard. 

Again,  this  looking  back  betrayed  Unbelief.  She 
not  only  wished  to  see  how  the  thing  was  to  be  done, 
but  whether  it  would  be  done  at  all.  The  threatening 
had  declared  that  the  place  should  be  destroyed  by 
fire  and  brimstone  ;  but  whence  should  these  come  ? 
Who  had  ever  heard  of  such  a  rain  as  this?  She 
therefore  questions  the  thing,  and  looks  back  to  see 
whether  the  menace  is  fulfilled. 

Circumstances  appeared  to  excite  and  favor  her 
suspicion.     There  kerned  no  probability  of  the  event. 


336  LECTURE   XXII. 

The  sun  had  risen  upon  the  earth  ;  the  sky  was  clear ; 
the  elements  foreboded  no  change ;  she  could  not 
therefore  think  that  so  large  a  city,  full  of  inhabitants, 
and  all  the  adjacent  plains,  could  be  immediately  deso- 
lated, without  any  previous  indication. 

And  does  not  this  remind  us  of  the  language  of 
Peter,  "  There  shall  come  in  the  last  days  scoffers, 
walking  after  their  own  lusts,  and  saying,  where  is 
the  promise  of  his  coming  ?  for  since  the  fathers  fell 
asleep,  all  things  continue  as  they  were  from  the  be- 
ginning of  the  creation:" — thus  fetching  arguments 
against  revelation  from  natm-e  and  providence ;  and 
lulling  themselves  into  fancied  security,  "crying.  Peace, 
peace,  when  there  is  no  peace." 

There  is  alwaj's  enough  in  the  constitution  and 
dispensation  of  things  around  us  to  try  our  faith  in 
God's  word ;  and  to  render  it  a  moral,  as  well  as  an 
intellectual  exercise.  But,  with  regard  to  all  that  is 
revealed,  we  ought  to  say  with  Paul,  in  another  case, 
"I  believe  God,  that  it  shall  be  even  as  it  was  told 
me."  For  this  shall  assuredly  be  the  case,  however 
unlikely  the  accomplishment  may  appear,  or  whatever 
difficulties  may  stand  in  the  way. 

God  had  threatened  Babylon  with  destruction  ;  but 
sbe  said,  "I  shall  be  a  lady  for  ever,  and  shall  see  no 
sorrow."  Therefore  God  declared  by  his  Prophet, 
"  Evil  shall  come  upon  thee ;  thou  shalt  not  know 
from  whence  it  riseth :  ^.nd  mischief  shall  fall  upon 
thee ;  thou  shalt  not  be  able  to  put  it  off:  and  deso- 
lation shall  come  upon  thee  suddenly,  which  thou 
shalt  not  know."  And  was  it  not  so  ?  Most  exactly 
and  minutely  ;  for  in  one  night  a  trailed  city,  so  strong 


lot's  wife.  337 

that  it  seemed  impossible  to  enter  it,  and  so  stored 
with  provisions  that  it  was  hopeless  to  think  of  reduc- 
ing it  by  famine,  was  at  once  taken  and  destroyed. 

When  Joshua  took  Jericho,  "he  burned  the  city 
with  fire  and  all  that  was  therein;"  and  he  said, 
"  Cursed  be  the  man  before  the  Lord,  that  riseth  up 
and  buildeth  this  city  Jericho :  he  shall  lay  the  foun- 
dation thereof  in  his  first-born,  and  in  his  youngest 
son  shall  he  set  up  the  gates  of  it."  For  several 
hundred  years  this  tremendous  curse  seemed  to  be  a 
dead  letter  ;  but  when,  in  the  impious  reign  of  Ahab, 
the  city  was  rebuilt  by  Hiel,  for  his  daring  impiety  he 
suffered  the  fearful  penalty  that  had  been  denounced : 
for,  says  the  sacred  historian,  "  He  laid  the  foundation 
thereof  in  Abiram  his  first-born,  and  set  up  the  gates 
thereof  in  his  youngest  son  Segub,  according  to  the 
word  of  the  Lord,  which  he  spake  by  Joshua  the  son 
of  Nun." — ^"  Be  not  faithless,  but  believing," 

Further,  this  looking  back  betrayed  Disobedience. 
It  was  a  presumptuous  disregard  of  God's  express 
order.  The  injunction  given  to  Lot  was  perfectly 
plain  :  "Look  not  behind  you."  His  wife  had  prob- 
ably heard  this  when  uttered  by  the  angel  himself; 
or  if  not,  it  had  certainly  been  repeated  to  her  by  her 
husband.  She  could  not,  therefore,  be  ignorant  of 
the  command;  but  she  was  unconcerned  about  it. 
The  command  was  reasonable  in  itself,  it  was  easy  of 
performance,  and  it  regarded  her  own  welfare ;  yet 
she  contemned  it,  and  she  "  looked  back." 

All  pretensions  to  religion  without  obedience  are 
vain  and  useless.  "  If  we  know  these  things,  happy 
are  we,"  only,  "  if  we  do  them."     When  Saul  spared 

15 


338  LECTURE  -XXII. 

Agag,  and  the  best  of  the  spoil,  contraiy  to  the 
express  command  of  God,  though  under  a  specious 
pretence,  Samuel  said,  "Eebellion  is  as  the  sin  of  witch- 
craft, and  stubbornness  is  as  iniquity  and  idolatry. 
Because  thou  hast  rejected  the  word  of  the  Lord,  he 
hath  also  rejected  thee  from  being  king." 

Yet  who  escapes  this  charge  of  disobedience? 
Sinner,  does  not  your  conscience  testify  against  you, 
that  you  have,  not  only  in  a  particular  case,  but  in  a 
general,  a  constant  course  of  action,  disobeyed  "the 
voice  that  speaketh  from  heaven"  ?  If  God  were  to 
make  pillars  of  salt  of  all  those  who  live  in  opposi- 
tion to  his  revealed  will,  Ave  should  find  no  place  for 
the  soles  of  our  feet. 

Again,  her  action  betrayed  Ingratitude.  Favors 
conferred  demand  suitable  returns.  David,  there- 
fore, asks,  "  What  shall  I  render  unto  the  Lord  for 
all  his  benefits  toward  me?"  And  he  could  say, 
"  I  love  the  Lord,  because  he  hath  heard  my  voice 
and  mj  supplications.  O  Lord,  truly  I  am  thy  ser- 
vant ;  I  am  thy  servant,  and  the  son  of  thine  hand- 
maid :  thou  hast  loosed  my  bonds.  I  will  offer  to 
thee  the  sacrifice  of  thanksgiving,  and  will  call  upon 
the  name  of  the  Lord.  I  will  pay  my  vows  unto  the 
Lord,  now,  in  the  presence  of  all  his  people." 

Many  persons,  when  God  has  appeared  for  them, 
feel  grateful  for  the  time  ;  and  even  the  Jews,  upon 
their  various  deliverances,  would  sing  his  praise,  and 
bless  his  name.  But  this  woman  was  void  of  every 
grateful  feeling  ;  for  how  striking  and  distinguishing 
was  the  Lord's  favor  in  saving  herself,  and  her  hus- 
band, and  their  daughters,  from   the  horrible  over- 


lot's  wife.  339 

throw ;  in  saving  them  only ;  and  in  providing  a 
Zoar  for  their  security  and  accommodation?  Yet 
all  this  seems  aS'  nothing  in  her  eyes  ;  and  instead  of 
saying,  "  What  return  can  we  make  for  mercy  such 
as  this?  shall  we,  after  experiencing  such  a  deliver- 
ance, break  his  commands?"  she  immediately  incurs 
tlie  guilt  of  the  most  daring  opposition  to  his  will. 

Again,  her  looking  hack  betrayed  attacliment  to  a 
place^  wicked  and  devoted  to  destruction.  She  la- 
mented her  loss,  and  wished  to  regain  what  she  had 
left.  Our  Lord  intimates  this  when  he  says,  "In 
that  day,  he  who  shall  be  upon  the  housetop,  and  his 
stuff  in  the  house,  let  him  not  come  down  to  take  it 
away ;  and  he  that  is  in  the  field,  let  him  likewise 
not  return  back.     Remember  Lot's  wife." 

The  situation  and  scenery  of  Sodom  were  delight- 
ful ;  and  all  around  was  pleasant,  and  fertile  as  the 
garden  of  the  Lord.  Tliere  were  the  companions 
and  friends  congenial  with  her  feelings.  There  were 
the  haunts  of  an"iusement  and  dissipation  in  which 
her  soul  delighted.  Ye  endeared  objects  and  attrac- 
tions !  must  I  leave  you  forever  ?  If  Lot  had  then 
addressed  her,  as  Naomi  addressed  her  daughters-in- 
law,  "Turn  again,  why  will  ye  go  with  me?"  she 
would  have  availed  heraelf  of  the  license ;  and,  after 
embracing  him,  would  have  gladly  returned  ;  and  have 
settled  in  Sodom,  had  it  been  remaining :  or,  if  her 
relationship  to  her  husband  and  daughters  had  pre- 
vented this,  there  she  would  have  been  in  intention 
and  desire.  Just  as  the  Israelites  are  said  to  have 
"turned  back"  into  Egypt,  in  their  heart;  though 
they  never  actually  marched  back ;    so  it   was  with 


340  LECTURE   XXII. 

Lot's  wife ;  her  soul  was  in  Sodom,  thougli  hex  body 
was  in  the  plain. 

Thus  she  stands,  a  representative  of  those  who 
love  the  present  evil  world.  The  command  is, 
"  Arise  ye,  and  depart  hence ;  for  this  is  not  your 
rest:  because  it  is  polluted,  it  shall  destroy  you, 
even  with  a  sore  destruction."  It  is  a  sink  of  sin, 
and  "  lieth  in  wickedness."  It  is  unworth}^  of  your 
regard,  not  only  as  it  is  vain  and  wicked,  but  also 
because  it  "is  nigh  unto  cursing;  whose  end  is  to 
be  burned."  Whatever  happiness  you  may  hope  to 
derive  from  its  honors,  riches,  and  attractions,  it  is  a 
faneral  pile,  and  all  the  works  therein  will  soon  oe 
dissolved.  Therefore,  "  love  not  the  world,  neither 
the  things  that  are  in  the  world.  If  any  man  love 
the  world,  the  love  of  the  Father  is  not  in  him." 

See  the  character  given  of  those  who  attach  them- 
selves to  the  world,  and  have  no  heart  for  God  :  "  Ye 
adulterers  and  adulteresses,  know  ye  not  that  the 
friendship  of  the  world  is  enmity  with  God?  Who- 
soever therefore  will  be  a  friend  of  the  world  is  the 
enemy  of  God." 

View,  then,  the  world  properly,  and  "come  out 
from  it,  and  be  separate,  and  touch  not  the  unclean 
thing."  Beware  of  a  mere  profession  of  godliness, 
while  the  heart  is  influenced  by  the  world.  In  vain 
you  profess  to  depart  from  it,  and  leave  your  souls 
behind.  Henry,  when  dying,  said  to  his  physican 
three  times,  "  Beware  of  the  world ; — beware  of  the 
world; — ^beware  of  the  world."  A  hankering  after 
it  will  prevent  all  religious  decision ;  and  in  time 
will  destroy  every  serious  impression,  and  stifle  every 


lot's  wife,  341 

holy  conviction.     "  Demas,"  says  the  Apostle,  "  hath 
forsaken  me,  having  loved  this  present  world." 

Again,  in  the  action  of  Lot's  wife,  we  see  the 
Image  of  an  Apostate.  She  began  well,  but  she  did 
not  hold  on.  Our  Saviour,  therefore,  uses  her  as  the 
representative  of  those 

Who  walk  the  ways  of  God  no  more, 
A  ad  make  their  own  destruction  sure. 

*'  No  man,  having  put  his  hand  to  the  plough,  and 
looking  back,  is  fit  for  the  kingdom  of  God."  Of 
many  it  may  be  said,  as  it  was  of  Ephraim ;  "  Your 
goodness  is  as  a  morning  cloud,  and  as  the  early  dew 
it  passeth  away."  Like  the  Galatians,  they  "  did 
run  well,  but  were  hindered."  They  "began  in  the 
Spirit,"  but  ended  in  the  flesh.  Many  who  once 
heard  the  Gospel  with  attention  and  delight,  now 
treat  it  with  neglect,  and  even  insult.  Many  who 
once  had  the  worship  of  God  in  their  families,  morn- 
ing and  evening,  have  now  turned  him  out  of  doors, 
and  are  living,  "  without  God  in  the  world."  Many 
are  convinced,  but  not  converted ;  reformed,  but  not 
renewed.  But  what  is  it  to  be  "  not  far  from  the 
kingdom  of  heaven,"  and  yet  at  last  "shut  out"? 
"  He  that  eudureth  to  the  end,  the  same  shall  be 
saved ;" — and  only  he.  "  For  if,  after  they  have 
escaped  the  pollutions  of  the  world  through  the  knowl- 
edge of  the  Lord  and  Saviour  Jesus  Christ,  they  are 
again  entangled  therein,  and  overcome,  the  latter  end 
is  wprse  with  them  than  the  beginning.  For  it  had 
been  better  for  them  not  to  have  known  the  way  of 
righteousness,  than,   after    they   have  known   it,    to 


342  LECTURE  XXII. 

turn  from  the  lioly  commandment    delivered  unto 
them." 

Observe  again,  The  sin  of  Lots  wife  was  enhanced 
hy  her  Resisting  the  Force  of  Example.  Not  even  did 
either  of  her  daughters  look  back ;  and  her  husband 
she  saw,  before  her,  obediently  pressing  onward  ;  and 
by  every  step  he  took  saying,  "  Follow  me." 

We  ought  to  go  forward  in  a  good  cause,  even  if 
we  are  without  the  company  and  countenance  of 
others ;  yet  it  is  an  advantage  to  see  others  preced- 
ing us  m  the  way ;  and  it  is  an  aggravation  of  crim 
inahty  to  disregard  such  excitements  and  encourage- 
ments. But  even  good,  and  eminent,  and  endeared 
examples,  and  although  the  observance  of  them  may 
be  enforced  by  influence  and  authority,  are  not  suffi- 
cient of  themselves  to  counteract  sinful  propensities. 
If  nothing  more  were  necessary,  we  should  not  have 
pious  masters  complaining  of  wicked  servants ;  nor 
godly  parents  weeping  over  licentious  children ;  nor 
ministers  lamenting  that  they  "  have  run  in  vain,  and 
labored  in  vain." 

Finally,  She  employed  Artifice  and  Hypocrisy  in  aid 
of  her  design.  It  is  not  mentioned  without  reason, 
that  "  she  looked  back  from  behind  himP  She  took 
this  position,  as  knowing  that  there  he  could  not  ob- 
serve her.  By  thus  endeavoring  to  act  secretly  and 
unseen,  she  proved  that  she  was  convinced  of  the 
sinfulness  of  her  action  ;  and  so  she  "  condemned  her- 
self in  the  thing  which  she  allowed." 

It  is  a  sad  thing  to  fear  restraint  from  evil,  whereas 
we  ought  to  deem  every  hinderance  a  benefit ;  a  sad 
thing  to  wish  for  license  and  liberty  to  sin,  which  is 


lot's  wife.  843 

to  put  ourselves  into  tlie  way  of  temptation.  If  we 
are  inflammable,  we  should  not  go  near  sparks. 
Though  Judas  must  have  been  aware  of  his  covetous 
disposition,  he  desired  to  cany  the  bag,  and  bear 
what  was  put  therein.  And  in  like  manner,  this 
woman  evinced  her  folly  as  well  as  her  guilt.  Had 
she  been  concerned  to  avoid  transgressing  the  divine 
commandment,  she  would  not  have  placed  herself  in 
a  situation  favorable  to  the  committing  of  the  sin; 
but,  instead  of  falling  behind  her  husband,  she  would 
have  walked  before  him,  or  have  kept  by  his  side. 
Thus,  she  succeeded  in  eluding  the  notice  of  her  hus- 
band ;  for  while  he  was  attentive  to  his  own  safety, 
and  supposed  that  she  was  equally  attentive  to  hers, 
he  saw  her  not ;  yea,  he  could  not  see  her  without 
looking  back,  and  so  exposing  himself  But  while 
holding  her  crime  from  the  eyes  of  Lot,  she  could  not 
conceal  it  from  Him,  whose  "  eyes  arc  as  a  flame  of 
fire."  "  There  is  no  darkness,  nor  shadow  of  death, 
whore  the  workers  of  iniquity  may  hide  themselves." 
"  Hfell  is  naked  before  him,  and  destruction  hath  no 
covering." 

We  have  seen  the  Sin  of  Lot's  wife ;  let  us  now 
view, 

n.  Her  Punishment.  "She  looked  back  from 
behind  hnn,  and  she  became  a  Pillar  of  jSaW^ 

"Sin  ai)d  sorrow,"  says  Bacon,  "are  bound  to 
each  other  by  an  adamantine  chain."  God  himself 
cannot  break  that  chain.  He  does  not  break  it  even 
with  regard  to  those  who  are  pardoned  and  saved ; 
for  if  fhey  live,   their  ransom  died.      "  Christ  has  re- 


344  LECTURE  XXII. 

deemed  them  from  the  curse  of  the  law,"  by  being 
"  made  a  curse  for  them." 

In  all  well-ordered  governments  crimes  are  pun- 
ished ;  and  shall  they  escape  in  the  empire  of  God  ? 
Is  he  not  "  of  purer  eyes  than  to  behold  iniquity  "  ? 
Is  he  not  "  righteous  in  all  his  ways,  and  holy  in  all 
his  works  "  ?  As  the  moral  ruler  of  the  universe,  he 
is  concerned  to  maintain  order,  and  sin  is  the  viola- 
tion of  that  order :  he  is  determined  to  secure  the 
welfare  of  the  universe,  and  sin  is  the  destruction  of 
that  welfare.  His  "  wrath,  therefore,  is  revealed  from 
heaven  against  all  ungodliness  and  unrighteousness  of 
men  :" — revealed  in  the  Scriptures  of  truth  ; — in  the 
apprehensions  of  conscience ; — and  in  the  penalties 
actually  inflicted  upon  communities,  families,  and  in- 
dividuals. He  is  bound  by  oath,  not  to  spare  the 
guilty,  and  "  he  cannot  deny  himself" 

"  And  she  became  a  pillar  of  salt."  The  punish- 
ment has  four  characters. 

First,  It  was  Sudden.  She  looked,  and  in  a  mo- 
ment her  body  was  lifeless ; — her  soul,  where  ? — ^In  a 
general  way,  God  is  long-suffering,  "  not  willing  that 
any  should  perish  ?"  and  his  long-suffering  is  designed 
to  "lead  to  repentance."  But  "because  sentence 
against  an  evil  work  is  not  executed  speedily,  there- 
fore the  heart  of  the  sons  of  men  is  fully  set  in  them 
to  do  evil."  Yet,  surely,  divine  patience  should  not 
excite  a  hope  of  impunity., 

"  The  wages  of  sin  is  death  ;"  and  sometimes  the 
workman  is  paid  immediately.  The  sinner  is  some- 
times surprised  in  the  very  act  of  iniquit3\  Herod, 
in  the  elation  of  pride  and  vanity,  "was  smittten  by 


lot's  wife,  345 

an  angel,  and  was  eaten  of  -worms."  Nebuchadnez- 
zar "  walked  in  his  palace  in  the  kingdom  of  Babylon. 
And  he  spake  and  said,  Is  not  this  great  Babylon, 
that  I  have  built  for  the  house  of  the  kingdom,  by 
the  might  of  my  power,  and  for  the  honor  of  my 
majest}^?  While  the  word  was  in  lis  mouth,  there 
fell  a  voice  from  heaven,  saying,  O  king  Nebuchad- 
nezzar, to  thee  it  is  spoken ;  thy  kingdom  is  departed 
from  thee.  And  they  shall  drive  thee  from  men,  and 
thy  dwelling  shall  be  with  the  beasts  of  the  field  : 
they  shall  make  thee  to  eat  grass  as  oxen,  and  seven 
times  shall  pass  over  thee,  until  thou  know  that  the 
Most  High  ruleth  in  the  kingdom  of  men,  and  giveth 
it  to  whomsoever  he  will.  The  same  hour  was  the 
thing  fulfilled  upon  Nebuchadnezzar  :  and  he  was 
driven  from  men,  and  did  eat  grass  as  oxen,  and  his 
body  was  wet  with  the  dew  of  heaven,  till  his  hairs 
were  grown  like  eagles'  feathers,  and  his  nails  like 
birds'  claws."  Belshazzar  made  an  impious  feast,  and 
was  profaning  the  vessels  of  the  sanctuary.  "  In  the 
same  hour  came  forth  fingers  of  a  man's  hand,"  writing 
his  doom;  and  "in  that  night  was  Belshazzar  slain." 
The  lie  of  Gehazi  was  instantly  punished  with  leprosy ; 
and  Ananias  and  Sapphira  were  struck  dead  as  soon 
as  they  had  uttered  their  falsehood. 

Be  not,  therefore,  secure  ;  the  avenger  may  come  at 
an  hour  when  you  are  not  aware.  The  next  time  you 
call  for  God  to  damn  your  soul,  he  may  directly 
answer  your'  prayer.  The  next  time  you  are  intoxicated, 
you  may  stagger  into  hell.  How  brittle  is  your  frame, 
and  h6w  numberless  are  the  accidents  and  diseases  to 
which  you  are  exposed.      "  He  that  being  often  re- 

1.5* 


346  LECTURE  XXII. 

proved,    hardenetli    his    neck,  shall  suddenly  be   de- 
stroyed, and  that  without  remedy." 

Secondly,  The  Punisli'meni  was  Strange.  There  had 
been  nothing  like  it  before ;  there  has  been  nothing 
like  it  since.  Every  judgment  of  God  is  called  "  his 
strange  work :"  and  he  is  said  to  "  come  out  of  his 
place,"  when  he  "  punishes  the  inhabitants  of  the 
earth  for  their  iniquity  :"  for  "  mercy''''  is  his  "sea^." 

But  sometimes,  to  surprise  and  alarm  a  world  un- 
impressed b}^  his  ordinarj^  operations,  he  invests  his 
dealings  with  a  novel  attribute  or  appearance,  in 
order  to  give  them  effect.  "  Is  not,"  says  Job, 
"  destruction  to  the  wicked  ?  and  a  strange  punish- 
ment to  the  workers  of  iniquity?"  We  are  not 
always  to  infer  the  guilt  of  men  from  their  peculiar 
sufferings ;  as  our  Lord  teaches  us  with  regard  to 
the  "  eighteen  upon  whom  the  tower  in  Siloam  fell ;" 
and  the  worshippers  "  whose  blood  Pilate  mingled 
with  their  sacrifices."  Yet  singular  crimes  are  some- 
times followed  with  as  singular  visitations ;  so  that 
men  are  constrained  to  say,  "  Verily  there  is  a  reward 
for  the  wicked :  verily  he  is  a  God  that  judgeth  in 
the  earth." 

What  various  and  singular  plagues  did  God  bring 
upon  Pharaoh  and  the  Egyptians ;  and  what  surpris- 
ing calamities  were  also  inflicted  upon  the  Jews. 
Although  such  instances  of  extraordinary  punishment 
are  less  common  now  than  the}'  were  formerly,  because 
less  necessary  under  the  present  dispensation ;  they 
do  still  sometimes  occur,  and  in  such  a  manner  as  to 
leave  us  unable  to  withstand  the  conviction,  "  this  is 
the  finger  of  God." 


lot's  wife.  347 

Do  not  imagine  thnt  Gocl  can  punish  you,  only  as 
he  has  punished  others.  Fear,  which  magnifies  all 
other  evils,  here  falls  short.  "Who  knoweth  the 
power  of  his  anger  ?"  His  capacity  for  punishing  is 
boundless.  His  treasures  of  Avrath  are  inexhaustible. 
Every  creature,  from  an  archangel  to  a  worm,  is 
ready  to  avenge  him  of  his  adversaries.  Think  in 
how  many  parts  thou  art  vulnerable.  Every  faculty 
of  thy  soul,  every  paiticle  of  thy  frame,  opens  a  pas- 
sage to  misery.  Thy  imagination  can  torment  thee 
to  distraction :  a  single  thought  may  vex  thee  to 
death. 

Thirdly,  The  Punishment  was  Ignominiov^.  She  was 
not  only  executed,  but  left,  as  it  were,  hung  in  chains, 
a  public  and  lasting  spectacle  of  aversion  and  horror. 
All  sin  is  a  disgraceful  business ;  and  though  a  man 
may  glory  in  it  for  a  time,  it  will  sooner  or  later  bring 
him  to  sliame. 

This  is  not  unfrequently  the  case  even  in  the  pres- 
ent world.  What  disgraces  have  attached  to  some 
individuals  even  here !  Their  sins  have  found  them 
out ;  and  have  deprived  them  of  the  esteem  and  con- 
fidence of  mankind ;  and  have  only  left  them  in 
society  to  be  scorned  and  shunned.  Take  the  intem- 
perate. Drunkenness  often  covers  a  man  with  rags. 
Take  the  lewd.  "  A  wound  and  dishonor  shall  he 
get ;  and  his  reproach  shall  not  be  wiped  away,"  Well 
does  the  Apostle  ask,  "  What  fruit  had  ye  then  in 
those  things  whereof  ye  are  now  ashamed?  for  the 
end  of  those  things  is  death."  And  trul}-  does  Daniel 
declare,  "  They  shall  awake  to  shame  and  everlasting 
contempt." 


348  LECTURE   XXII. 

Fourthly^  Her  Punishment  was  Inevitable.  As 
nothing  could  mitigate  Ler  offence,  so  nothing  could 
prevent  her  doom.  The  advantages  of  relationship 
have  sometimes  been  available ;  and  so,  Noah's  family 
were  saved  for  his  sake.  But  although  Lot  was  a 
just  man,  and  variously  honored  of  God,  yet  you 
see  that  he  had  no  power  to  secure  the  wife  of  his 
bosom,  however  dear.  It  is  only  personal  rehgion 
that  can  save  us.  Pious  connections  are  blessings, 
but  they  are  not  our  sureties  for  good.  "  Begin  not," 
said  John  the  Baptist,  "to  say  within  yourselves, 
We  have  Abraham  to  our  father."  The  rich  man  in 
hell  was  a  child  of  Abraham.  And  says  the  Saviour, 
"  There  shall  be  weeping,  and  wailing,  and  gnashing 
of  teeth,  when  ye  shall  see  Abraham,  and  Isaac,  and 
Jacob,  in  the  kingdom  of  God,  and  you  yourselves 
thrust  out." 

We  proceed  to  notice.  III.  The  Admonition  : 
"  Bememher  Lot's  wife." 

First^  We  learn  from  this,  that  it  is  well  to  Instruct 
by  Example.  Grammarians,  and  rhetoricians,  and  all 
teachers,  in  proportion  as  they  are  wise  and  wish  to  be 
useful,  employ  this  method.  Example  is  above  pre- 
cept ;  it  shows  us  the  possibility  of  the  thing  in  the 
performance;  and  thus  it  reproves  indolence,  and 
encourages  hope,  and  stimulates  endeavor.  God, 
who,  in  his  word,  "  has  abounded  toward  us  in  all 
wisdom  and  prudence,"  -has  therefore  given  us  so 
much  of  the  history  and  actions  of  the  saints,  and 
command  us  "  not  to  be  slothful,  but  followers  of 
them  who  through  faith  and  patience  inherit  the 
promises." 


lot's  wife.  349 

But  this  is  not  all.  We  learn,  Secondly^  that  Bad 
Examples  may  he  profitable^  as  well  as  Good;  and 
that  threateniiigs,  as  well  as  promises;  and  judg- 
ments, as  well  as  mercies,  are  not  to  be  lost  upon  us. 
Hence  they  have  been  divinely  registered.  "  Go  ye 
now  unto  my  place  which  was  in  Shiloh,  where  I 
set  my  name  at  the  first ;  and  see  what  I  did  to  it 
for  the  wickedness  of  my  people  Israel."  "  Hast  thou 
seen  that  which  backsliding  Israel  hath  done  ?  She 
is  gone  up  upon  every  high  mountain,  and  upon 
every  green  tree,  and  there  hath  played  the  harlot. 
They  refused  to  hearken,  and  pulled  away  the 
shoulder,  and  stopped  their  ears,  that  they  should  not 
hear.  Yea,  they  made  their  hearts  as  an  adamant 
stone,  lest  they  should  hear  the  law  :  therefore  came 
a  great  wrath  from  the  Lord  of  Hosts  "  "  Now  these 
things  were  our  examples,  to  the  intent  we  should 
not  lust  after  evil  things,  as  they  also  lusted.  Neither 
let  us  tempt  Christ  as  some  of  them  also  tempted, 
and  were  destroyed  of  serpents.  Neither  murmur  ye, 
as  some  of  them  also  murmured,  and  were  destroyed 
of  the  destroyer.  Now  all  these  things  happened 
unto  them  for  ensamples;  and  they  are  written  for 
our  admonition,  upon  whom  the  ends  of  the  world  are 
come." 

But,  O  the  depravity  and  infatuation  of  mankind  I 
-'When,"  says  Josiah,  "thy  judgments  are  in  the 
earth,  the  inhabitants  of  the  world  will  learn  right- 
eousness " — and  such  is  their  design,  and  such  their 
adaptation  :— but  he  adds:  "Lord,  when  thy  hand 
is  lifted  up  they  will  not  see."  They  turn  away 
their   eyes   from  everything  that  would   awaken  in 


350  LECTUEE   XXII. 

them  a  salutary  alarm,  "  I  have  overthrown  some  of 
you,  as  God  overthrew  Sodom  and  Gomorrah,  and  ye 
were  as  a  firebrand  plucked  out  of  the  burning  :  yet 
have  ye  not  returned  unto  me,  saith  the  Lord." 
"  Woe  unto  them  that  rise  up  early  in  the  morning, 
that  they  may  follow  strong  drink ;  that  continue 
until  night,  till  wine  inflame  them !  And  the  harp, 
and  the  viol,  the  tabret,  and  pipe,  and  wine,  are  in 
their  feasts  :  but  they  regard  not  the  work  of  the  Lord, 
neither  consider  the  operation  of  his  hands." 

Thirdly,  We  learn  hence,  The  use  and  Importance 
of  Memory.  Memory  is  not  only  a  wonderful  power, 
but  it  is  the  source  of  numberless  pleasures  and  pains, 
and  the  instrument  of  unspeakable  good  or  evil. 
Like  every  other  faculty  of  the  mind,  it  has  been 
injured  by  the  fall ;  and  the  consequence  is,  that 
while  we  easily  remember  what  we  ought  to  forget, 
we  as  easily  forget  what  we  ought  to  remember. 
Hence  a  Puritan  writer  says,  "  The  memory  is  like 
the  mill-sifter,  that  lets  through  the  flour,  and  keeps 
in  only  the  bran."  But  as  nothing  can  affect  and 
influence  us  excepting  as  it  is  in  the  mind,  and  as 
we  have  so  many  calls  and  excitements  to  remem- 
brance, let  us  pray  that  our  memories  may  be  renewed 
and  strengthened. 

"  Eemember  Lot's  wife."  We  observe  Fourthly, 
That  the  meaning  exceeds  the  expression.  Though  it 
intends  nothing  less  than ,  remembrance,  it  requires 
much  more.  Be  it,  therefore,  observed  that  there  is 
a  speculative  remembrance,  and  there  is  a  practical 
remembrance.  The  former  is  necessary  to  the  latter, 
but  is  not    sufl&cient  without    it,  especially   in    all 


lot's  wife.  351 

moral  and  religious  concerns.  When  Solomom  says, 
"  Eemember  thy  Creator  in  the  days  of  thy  youth  ;" 
he  cannot  mean  a  mere  act  of  recollection,  but  such  a 
remembrance  of  God  as  shall  be  productive  of  all 
those  feelings,  affections,  and  actions  which  he  re- 
quires, 

A  man  might  be  able  to  call  to  mind  the  case  of 
Cain,  and  of  Achan,  and  of  Judas,  and  all  the  judg- 
ments recorded  in  the  Bible,  so  that  a  preacher  could 
say  nothing  on  these  subjects  that  would  be  new  to 
him ;  and  yet  he  may  not  "  hear,  and  fear,  and  turn 
to  the  Lord."  And  of  what  avail  will  this  be  ?  Yea, 
it  will  be  a  curse  instead  of  a  blessing  :  for  "  to  him 
that  knoweth  to  do  good,  and  doeth  it  not,  to  him  it 
is  sin."  "  He  that  knew  his  Lord's  will,  and  did  it 
not,  should  be  beaten  with  many  stripes." 

Therefore,  when  you  read  "  Remember  Lot's  wife ;" 
say,  I  am  not  only  to  believe  the  fact,  but  to  consider 
it,  to  apply  it ;  I  am  to  ask  myself,  wliat  am  I  to  learn 
from  this  awful  event?  and  I  am  to  pray,  "Lord  help 
me  to  lay  it  to  heart,  and  prove  it  to  be  profitable  for 
doctrine,  for  reproof,  for  correction,  for  instruction  in 
righteousness." 


THE   END. 


AVAILABLE  ON 

Date  Due 

FICHE 

5  2d  'i 

0 

k 

w 

^^ 

^^^n 

HiAiSflHMSIMCSi^^ 

^^ 

• 

f) 

I 


S    '^ 


n 


:y; 


^v  ^ 


J  -sdii  iiiiMl 


